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CLEMENT OF ALEXANDRIA

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57 JOHN AND THE ROBBER.

CLEMENT
OF ALEXANDRIA

WITH AN ENGLISH TRANSLATION BY
GoW. BUT TERW ORT - M.A.

BODINGTON MEMORIAL FELLOW OF
THE UNIVERSITY OF LEEDS

THE EXHORTATION TO THE GREEKS
THE RICH MAN’S SALVATION

AND THE FRAGMENT OF AN ADDRESS ENTITLED

TO THE NEWLY BAPTIZED

CAMBRIDGE, MASSACHUSETTS
HARVARD UNIVERSITY PRESS
LONDON

WILLIAM HEINEMANN LTD
MCMLX

First printed 1919
Reprinted 1939, 1953, 1960

Printed in Great Britain

CONTENTS

St. JoHN AND THE Rosser. ‘ Frontispiece

PAGE
INTRODUCTION . : , ; : : : xi
BIBLIOGRAPHY . . : 2 : OM XIX

THE EXHORTATION TO THE GREEKS

INTRODUCTION . ; ; : : : . 3-27

The minstrels of Greek legend were supposed to
have performed wonderful deeds by the power of
music. But the new minstrel, the Word of God,
does greater works in real life. His power is shown
in saving men from slavery to daemons ; and also
in giving order and harmony to the universe.
He is the New Song ; and yet old, for He was ‘in
the beginning.” He alone reveals God to men.

DeEscRIPTION OF THE GREEK MYSTERIES . 2-51

Sanctuaries, oracles, sacred springs and trees are now
out of date. The mysteries; derivation of the word
‘mystery ’; originator of mysteries. Mysteries of
(i.) Aphrodite, (ii.) Demeter, (iii.) Attis and Cybele.
Story of Persephone. The mysteries of Dionysus.
Rites of the Corybantes and the Cabeiri. The Ele-
usinian formula. These mysteries are profane
and unholy ; Heracleitus witnesses against them.
Greeks, not Christians, are the real atheists.

CONTENTS

PAGE
DeEscrIPTION OF THE GREEK Gops . : 53—101

Seven causes of idolatry. Many gods of the same
name. Gods were really men; examples to prove
this. The immorality of the gods, with examples.
Goddesses equally guilty. The Greek games are
all held in honour of dead men. Origin of phallic
emblems in Dionysus-worship. Gods have even
been slaves. They have human feelings and
needs. Zeus was once alive, but is now dead.
Greeks themselves call the gods by stupid and
indecent names; Egyptian animal worship is
better than this. Greeks also worship animals ;
examples. Are the Greek gods daemons, or
secondary divinities? Certainly they are not
guardians of men, but savage and man-hating
creatures, as is proved by human sacrifices. Such
daemons must be avoided like wild beasts. Men
are better than daemons, é.g. Solon than Apollo.
The gods’ temples are really tombs,

Tue WorsuHipe oF STATUES : { . 101-143

ae first images were unwrought wood and stone ;
in later times they were made into human shape.
They are all the work of men; as is shown by
many examples. Even the image of Sarapis in
Alexandria is of human workmanship. The dei-
fication of Antinous is another example of god-
making; his tomb is nowa temple. The Sibyl
predicts the destruction of temples with their
images. Heracleitus scoffs at image-worship.
Images are without life, and sacrifices do them
no good. The lowest animals are better than
any statues. God’s true image is mental, not
material. Rulers despise statues, and insult

CONTENTS
PAGE

them. Thievesstealthem. Fire and earthquakes
destroy them. Sculptors make them look like
their own favourites. Both kings and private
persons, scorning image-worship, have styled
themselves gods. The epitaph of Hippo shows
that all gods were once men. They are now un-
clean spirits that haunt tombs, and their statues
are simply earth and art. The fascination of art
has led men to fall in love with statues ; now it
leads men to worship them. Stories of gods are
full of immorality; but Christians are living
images of God, and must not listen to them.
Indecent pictures hung in houses; indecent
symbols on rings; shameful emblems displayed
in public. Image-making is forbidden to Chris-
tians. Men must seek after God, and not after
any created thing.

Tue Witness oF PHILOSOPHY . : . 145-163

Early philosophers supposed the elements to be
first principles. This veneration of matter is
mere atheism. It originates with barbarians.
Other philosophers sought for a higher first
principle, as the Infinite, or Mind. The Stoic
doctrine of Immanence. The Peripatetic doc-
trine ; God the soul of the universe. Epicurus,.
-A crowd of minor philosophers who exalt the
elements. But Plato is a better guide ; together
with Euripides and Democritus, he knows the
majesty of the true God. Whence came Plato’s
wisdom? From barbarians, as he confesses, 7.e.
from the Hebrews. Antisthenes, Xenophon,
Socrates, Cleanthes and Pythagoras also knew
the truth,

vil

CONTENTS

PAGE

Tue Witness oF Poetry : : y .£68+175

Poetry is entirely concerned with fiction, yet it cannot
help bearing some witness to truth. Examples
from Aratus, Hesiod, Sophocles, Orpheus. Even
comic poets know the truth, for instance, Men-
ander. Homer, too, and many others speak ill
of the gods ; but especially Euripides.

Tue Witness oF Hesrew PropHecy » 173-195

The sacred writings are simple in style, but of great
power. A prelude from the Sibyl. Many quota-
tions to show the majesty of the one true God
and His love for man; from Jeremiah, Isaiah,
Moses, Hosea, Solomon, David. But Christ the
Word speaks with even greater authority. He
invites us into His kingdom, to be sons of God.
Punishment awaits unbelievers. We must then
obey God *‘ to-day.” The meaning of ‘‘ to-day.”
We must choose between God’s grace and His
displeasure. Salvation is beyond price; yet it
can be bought for faith and love. God is our
teacher, through the scriptures. All may become
His children.

Tue Ciais or Custom . ; i “aes oy RY

Ought men to abandon their traditional ways? Yes,
just as children abandon childish ways. Custom
is the real obstacle to godliness. It refuses
all guidance. The sight of filthy and degraded
priests ought to bring men to God, who is a
loving Father. Yet some men are like worms

vill

CONTENTS
PAGE

and swine, loving what is foul. God has a splen-
did inheritance for His children; heaven and
earth are theirs without cost. An innate faith
in goodness is possessed by all, and is worthy of
trust. Custom is stupid ; it deifies mere human
beings, and sets up stones for worship. God’s
Word is His true image; and man’s mind is an
image of the Word. Custom is rooted in ignor-
ance. But ignorance is only an excuse for him
who has never heard God’s message. Custom
destroys men. It is utterly absurd. Those who
follow it are like drugged men ; they also become
like stones when they worship stones. Men are
the really sacred things, not animals or stones.
Unbelievers are deaf and blind in heart; or like
serpents, wriggling on the earth. Life is the
reward for finding God. Divine wisdom helps
man to do life’s duties well. God’s children follow
God’s laws, which are severe, but health-giving.
The Word has brought untold blessings to men.

Goo’s Pian oF REDEMPTION . ; vrs OB7--051

Man was created innocent and free; but he fell
through pleasure. The Word became incarnate,
and died on the Cross to save him. So man gains
more than he lost. The Word is now man’s
teacher. He brings light and reveals God. The
night of earth gives place to the day of God.
The Word is also an amulet that can save from
sin. This is ever God’s purpose—to save men.
It is proclaimed to men by Christ’s bloodless
army. Those who obey God become His delight
as well as His handiwork, and they inherit a
kingdom,

AQ ix

CONTENTS

PAGE
Fina, ExHorTATION . : : ,.. 2a1—263

Custom must be shunned as a'deadly peril. It is like
Circe’s island. Follow Odysseus’ example, and
be bound to the Cross. Be warned by the mad-
ness of Pentheus. The Word’s mysteries are
sober ; performed by pure maidens and righteous
men. These mysteries alone give a vision of
God. Christ is the true hierophant. He offers
rest and immortality. It is sheer madness to re-
main in ignorance when truth is within reach.
Man can become a friend and son of God, but
only by following Christ. Finally, the reader is
exhorted to make for himself the great choice
between life and destruction.

THE RICH MAN’S SALVATION . 265-367
TO THE NEWLY BAPTIZED . . 868-377

APPENDIX ON THE GREEK MYS-
TERIES . : : : . - 3879-390

INDICES : : ° : : - 391-409

INTRODUCTION

Few facts are known to us concerning the life of
Clement of Alexandria. His title comes from the
city which was the scene of all his important work ;
but an early tradition spoke of him as being an
Athenian by birth, and this may be correct. The
date of his birth can be fixed roughly at 150 a.p. We
are told nothing of his parentage or early training.
It seems clear, however, that he was not a Christian
to begin with. He is so well acquainted with the
mystery cults that there is a strong probability that
he had been initiated into some of them. We have
it on his own authority that he wandered through
many lands and heard many teachers. Six of these
he singles out for mention, though not by name;
they were “blessed and memorable men,” who spoke
“plain and living words.” Doubtless all of them
were Christians. The last of the six, who was “ first
in power,’ and whom he found in Egypt, is almost
certainly Pantaenus, then head of the Catechetical
School at Alexandria. Here Clement’s wanderings

INTRODUCTION

ceased. He became a presbyter of the Church, and
taught in Alexandria for more than twenty years,
succeeding Pantaenus as head of the School. On
the outbreak of persecution under Severus in 202 a.p.
he left Alexandria, never to return. We get one
more glimpse of him; in 211 a.p. he was the bearer
of a letter from Alexander, afterwards bishop of
Jerusalem, to the Church at Antioch. Jn this letter
he is described as “ Clement the blessed presbyter,
a virtuous and esteemed man . . . who upheld and
extended the Church of the Lord.” Alexander was
one of Clement’s old pupils, and a fellow-pupil with
the great Origen. Clement must have died not long
after this letter was written; for the same Alexander,
writing to Origen a few years later, speaks of him
together with Pantaenus as “ those blessed men who
have trodden the road before us.”’

The extant works of Clement are as follows :—
the Exhortation to the Greeks; the Pedagogue or Tutor ;
eight books of Stromatets or Miscellanies; a short
treatise entitled, Who is the rich man that shall be
saved? together with some fragments called Selections
from the Prophets, being comments upon portions
of the Scriptures. There are also a number of short
extracts from the writings of a certain Theodotus
with comments thereon. Of the lost works the most
important is the Hypotyposes,or Outlines,a commentary
upon the Scriptures. Possibly the Selections from the
Prophets formed part of this work.

xii

INTRODUCTION

The writings of Clement are considerable in
extent, and remarkable in character. Hardly a page
can be found without some quotation from the Old
or New Testaments. Besides this, Clement makes
constant references to the Greek poets, dramatists,
philosophers and historians. He can illustrate his
argument by a passage from Plato, or by lines from
Homer or Euripides. He can strengthen his attack
by quoting Heracleitus or Democritus. Items of
information about curious, absurd or immoral Greek
customs he can glean from a crowd of minor authors
whose works have now perished. It is said that he
mentions by name more than three hundred such
authors, of whom otherwise we know nothing.
Some of these may have been known to him only
through books of extracts; but there can be no
question as to his thorough reading of Plato and
Homer. For Plato he has a sincere admiration, and
Platonic expressions and ideas, to say nothing of
direct quotations, are everywhere to be met with in
his writings. Generally speaking he betrays no
interest in his authorities except in so far as they
are useful to establish some point. But this wide
reading is evidence of a large and generous mind,
that welcomed the true and the good wherever they
might be found, confident that every ray of light
proceeds from the same sun.

This fearless acceptance of truth from every
available source makes Clement not only important

xiii

INTRODUCTION

for his own times, but also interesting for the world
of to-day. He was faced by a problem that ever
recurs, the problem of blending old truth with new. In
the second century Christianity had become a power.
No longer was the Church weak, poor and neglected.
Educated men inquired about its faith, and asked
admittance within its fold; but they would bring
with them an inheritance of thought and culture,
unknown to the simple Christians of an earlier age.
The question was bound to arise, What relation has
this to the Christian faith? Is it to be set aside as
superfluous, or injurious? Or is all the good in it to
be accepted and welcomed, a proof that God’s revela-
tion extends in a measure to all men, to Greeks
as well as Jews? Clement himself had come to
Christianity with a mind steeped in Greek learning,
and he answered this question with clearness and
confidence. Greek learning was not to be rejected.
Philosophy at its best had stood to the Greeks in
the same relation as prophecy to the Jews; it had
been, he held, a preparation for Christ. It abounded
in glimmerings and foreshadowings of the divine
teaching, and could not have come from the devil,
as timid Christians maintained. It was therefore a
proper object of study, and the exercise of human
reason which it pre-supposed could do no harm. to
the Christian faith. Thus Clement, taking his stand
upon the oneness of truth, laid down the lines upon
which Christian theology could safely proceed.

xiv

INTRODUCTION

But while Clement asserted that a real revelation
had been made to the higher minds of Greece, he
knew well how slight was its effect on the popular
morality and religion. Hence the fierce attack
which is the subject of his first work, the Exhortation
to the Greeks. With bitter scorn he describes the
mysteries, seizing upon any disgraceful legend or
piece of childish ceremonial which seems to stamp
them as worthless and debasing. As for the gods,
with their human needs and passions, they are
subjects for ridicule, to which Clement adds a
burning indignation when he thinks of the low
standard of morality attributed to them in the
current mythology. The worship of images, too, is
stupid; the true God cannot be represented in
material form. Yet Clement can prove by quotations
that philosophers, Plato especially, and even poets,
had clearly taught the unity, supremacy, and good-
ness of God. But the greatest witnesses of all were
the Hebrew prophets, through whom God gave His
promises to men. The Greeks are prevented from
accepting the truth by Custom, that dead weight of
inherited tradition, which must be abandoned.
Christianity offers man the true mysteries, culminating
in the vision of God.

Thus the Greek religion which Clement attacks
is a thing far removed from the lofty conceptions of
Plato or Aeschylus. It is the religion of the multitude
in the Greek-speaking world. Five hundred years

INTRODUCTION

before this, Plato censured the immoralities of the
gods in terms hardly less severe than those of
Clement, but Plato’s words were ineffective to change
what he himself was heartily ashamed of. The
Christian Church, however, under the leadership of
men like Clement, was slowly gathering the common
people into a society which upheld a higher view of
the divine character, and demanded a correspondingly
higher standard of human conduct. No doubt the
evil of the popular religion is exaggerated ; certainly
Clement omits all reference to its good. Yet there
must have been enough of the evil before men’s
eyes to make Christian life and teaching stand out
in noble contrast. In the house, in the street, in
the market-place, at feasts, assemblies and religious
processions, Christian converts were exposed to
sights and sounds from which they had learnt in-
stinctively to shrink. It is such things, and ali that
was bound up with them, that Clement denounces.
To-day we may admire Greek art without paying
much attention to the mythology which was then
inseparable from it; we may probe mystery religions
in search of those elements of good which made
them for centuries the chief spiritual food of the
common people. Such discrimination is not to be
looked for in the second century. Clement claimed
a place for philosophy in the Church; later on a
home was found for art too, and even the funda-
mental ideas of the mysteries were not refused
XVi

INTRODUCTION

admission. Time was necessary to show what could
be assimilated and what could not. In Clement’s
day Christianity was still struggling for existence,
and popular religion was its deadliest enemy. This
fact should serve as an excuse for the over-elabora-
tion of his attack and for one or two passages which
are unpleasant to a modern reader,

In preparing the present translation I have had
the great advantage of being able to work from the
text of Stihlin, published in 1905. All students of
Clement must be grateful, not only for this clear
and accurate text, but also for the references
collected by Stihlin, which throw light on many a
difficult passage. The text printed here is sub-
stantially that of Stahlin’s edition, though I have
occasionally preferred the conjectures of other
scholars or retained the manuscript reading where
Stahlin departs from it. All deviations of any im-
portance from the ss. are noted at the foot of each
page. So far as concerns the Evhortation, the chief
extant ms. is the Parisian, referred to by Stahlin as
P. A description of this ms. is to be found in the
introduction to Stiihlin’s text (vol. i. pp. xvi—xxiii).
Depending on P is the Codex Mutinensis, known
as M.

This translation was first drafted several years
ago as part of a complete edition of the Exhorta-
tion to the Greeks; and I am still working towards

xvii

INTRODUCTION

the accomplishment of this larger plan. <A grateful
acknowledgment is due to the committee of the
Bodington Memorial Fund, in connexion with the
University of Leeds, for grants which have materially
assisted the progress of my work. I desire also to
record my deep indebtedness to the late Dr. Joseph
B. Mayor, who in the closing years of his life gave
me most generous and patient help both in the
details of the translation and in my general study of
Clement. Most of all, I thank Professor W. Rhys
Roberts, of the University of Leeds, at whose sug-
gestion I first began to read Clement, and to whose
kindly encouragement and ungrudging help is
largely due my perseverance hitherto in so difficult
an undertaking.

XViii

BIBLIOGRAPHY

Tue chief editors of Clement of Alexandria are as follows :—
Joun Porter, Archbishop of Canterbury. His edition
in two vols. was issued at Oxford in 1715, and is
reprinted in Migne, P.G. vols. viii. and ix.
Witi1am Dinporr, 4 vols. Issued at Oxford in 1869.
Orro Stauirn. 3 vols. Issued at Leipzig 1905-1909.
This supersedes all previous editions.

Out of the very large literature that has grown up
around Clement’s works the following books in English
may be mentioned :—

Bisoop Kaye. Some Account of the Writings and
Opinions of Clement of Alexandria. London, 1835.

Biece. The Christian Platonists of Alexandria. Oxford,
1886.

Horr. Six Lectures on the Ante-Nicene Fathers.
London, 1895.

Hrrewcock. Clement of Alexandria (Fathers for English
Readers series, S.P.C.K. 1899).

Totumnton. Clement of Alexandria: a Study in
Christian Liberalism. 2 vols. 1914.

Patrick. Clement of Alexandria (The Croall Lecture
for 1899-1900). 1914.

xix

BIBLIOGRAPHY

The whole of Clement’s extant works (with the excep-
tion of the Extracts from Theodotus and the newly-dis-
covered Ewvhortation to Endurance) are translated into
English in The Ante-Nicene Christian Library by the Rev.
W. Wilson. The vols. marked Clement of Alexandria,
I. and II., contain the Evhortation to the Greeks, the
Pedagogue or Tutor and the Stromateis. The Rich Man’s
Salvation is to be found at the end of the volume marked
Lactantius II., and the Se/ections from the Prophets and
various Fragments are at the end of a small volume
entitled Early Liturgies: Fragments.

The Seventh Book of the Stromateis is translated by
the Rev. J. B. Mayor in Hort and Mayor’s edition of that
book. Cambridge, 1902.

The Rich Man’s Salvation has been translated by
P. M. Barnard (Who is the Rich Man that is being saved ?
Early Church Classics series. §.P.C.K. 1901).

The Fragment entitled Ewhortation to Endurance, or, To
the Newly Baptized has been translated by J. Patrick in
his book Clement of Alexandria, pp. 183--185.

NOTE ON ILLUSTRATION

(For the story see pp. 357-365.)

The Illustration reproduces (by kind permission of the
Master and Fellows) a page from a manuscript Apocalypse?
in the Library of Trinity College, Cambridge, which is perhaps
the finest example of the English art of its time, viz. the
middle of the thirteenth century. It is one of the very few
representations of the story of St. John and the Robber which
occur in mediaeval art. The inscriptions, in Anglo-French,
explain the scenes quite adequately.

Picrure 1 (top of page).—Here is how St. John asks for
the youth, and how he is in the forest with the robbers.

On label (St. John says to the Bishop) Restore me him
whom I entrusted to you, and, by the witness of the Holy
Church which you govern, I demand of you the youth whom 1
commended to you. (The Bishop says) He is dead. Verily
he is dead to God; for he is gone away full of all mischief,
and in the end he is become a wicked robber, and now he is in
the mountain with a great company of robbers and hath taken
the mountain for to spoil and to kill and to rob the people.

Picrure 2.—Here is how the youth fled, and how St. John
gallops after him and calls him gently.

(St. John says) Fair son, why dost thow flee from thy
father? Wherefore dost thou flee from an old man unarmed ?
Have pity on thyself and have no fear, for thow canst still
have hope of life. Fair son, siay !

Picture 3.—Here is how St. John kisses the youth’s right
hand, and how he baptizes him, and how he leads him back to
the Church from whence he had gone out.

1 This Apocalypse has recently (1909) been edited for the Roxburghe
Club by the Provost of King’s.

Xxi

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May Vda, A winedek- ibe 2 sek gi, pe

rep tomtaaachgh ted iak of p.m. De

Moe, ry, wn i A

xt sak
ean oe

word ps 1

CLEMENT
OF ALEXANDRIA

Ze.

KAHMENTOS AAEZANAPENS

IIPOTPEIITIKO® TIPO} EAAHNAS

‘Apdiov 6 OnBaios kat “Apiwy 6 My Ovpvatos
Gypen pev Horay wouw, polos de audw: Kal Td
dopa eloere TobTO “EdAjveav aderar | X0pe, TEXVN
TH povouch) 6 pev lyOdv SeAedoas, 6 dé O7Pas
Terxyioas. Wpdkios dé addos copuorns (aAXos odtos
po0os “EM gv«0s) erOdaeve Ta Onpia yupvi TH
won Kal o7) TO d€vdpa, TAS pyyous, peTeputeve TH
povalkh. e€xoun” av cou Kat aAAov Tovrous adeAdov
dinyjoacbar pobov Kat wdov, Evvopov tov Aoxpov
Kat tettvya tov IIvOuKov. maviyyupis ‘EAAnviK7)
emt vexp@ Spakovtt auvexpotetto IlvGot, emutaduov
EpmreTov adovtos Edvomou: vuvos 7 Opivos odews

# Arion was returning from Sicily to Greece laden with
prizes and presents. The sailors thought to kill him for his
wealth, but after playing his lyre he jumped into the sea.
Dolphins, charmed by the music, gathered round him, and
one of them took the bard on its back to Corinth.

> The stones were said to have moved into their proper
places at the sound of Amphion’s music.

CLEMENT OF ALEXANDRIA
THE EXHORTATION TO THE GREEKS
Vi

Ampuion of Thebes and Arion of Methymna were Minstrels of
both minstrels. Both are celebrated in legend, and /28en4
to this day the story is sung by a chorus of Greeks wonderful
how their musical ‘skill enabled the one to lure a 4°33’
fish * and the other to build the walls of Thebes.? Amphion
There was also a Thracian wizard,°—so runs another eames
Greek legend,—who used to tame wild beasts simply

by his song, yes, and to transplant trees, oaks, by

music. I can also tell you of another legend and

another minstrel akin to these, namely, Eunomus the Eunomus
Locrian and the Pythian grasshopper.4 A solemn ara
assembly of Greeks, held in honour of a dead serpent, stasshopper
was gathering at Pytho,’ and Eunomus sang a funeral

ode for the reptile. Whether his song was a hymn

¢ j.e., Orpheus. Cp. Euripides, Rhesus 924, dewg cogiorg
Oppkt.

4 Strictly cicala, here and elsewhere.

¢ i.e, Delphi. According to the Greek legend the
serpent was the ancient guardian of the Delphic shrine,
and was slain by Apollo.

CAP.
I

8 P.

CLEMENT OF ALEXANDRIA

i ¢ AY) ‘f > ” x / . > \ PS) \ > \ > /
nv 1 Won, ovK Exw A€yew: aya dé Hv Kal exOd-
7 / ¢
pilev wpa Kavpatos Kivowos, omnvika of rértuyes
b70 tots meTAAous Hdov ava Ta Spy Oepopevor HALw.
y0ov d€ apa od 7TH SpdKovTt TH vexp@, TO Ilv-
a ~ 3 A ~ ~ ~ /, a , / . - >} 4
Ax, adAa 7G Oe@ 7H ravaddm adrovopov wdyy,
tav Etvopov Pedtiova vouwv: pyyvuTar yops) To
Aoxp@: éfimrarat 6 rér7E TH Cvy@: érepérilev vis
an / ~ ~
emt KAddw TO Gpydvw: Kal TOO TéTTLyOS TH doparte
appoodpevos 6 @dds THY AEimovcay averArjpwoe
xXopdynv. ovKovy won TH Edvoyuov dyerar 6 rér7€,
¢€ ¢ ~ / ~ > / A
ws 0 polos BovreTar, yadxobv avaorncas Ivbo07
tov Kvvomov abti 7H KOdpa Kal Tov cvvaywviariy
~ ~ ¢ \ ¢ \ ? / \ a e /
tod Aoxpod: o d€ Exwy édintata Kal ddeu Exwv,
bd ~
“EXAnot dé €ddKer* broxpitns yeyovevar rovotkys.
IT7 87 odv pvOors Kevots memotevKate, OéXyecbat
~ \ ~ e€ / 3 / \
frovaiky Ta Ca drodapBavovtes; adAnfeias Sé
duty TO mpoowmov TO dardpov jdvov, ws o.Kev,
emimAaorov eivat doKet Kal Tots amorias bro7eé-
mTwKev opbaduots. Kubarpwv dé dpa Kat ‘EAcKa@v
Kat Ta “Odpvadyv dpy Kal Opaxadv, TeAcoriHpia ris
mAavns, Ova TA wvaTHpia® TeHelacTat Kal KAOvpVYTAL.
eyw peVv, El Kal “000s clor, SvoavacyeT@ Tocavrats
EKTpaymooupevats auudopais: tutv S€ Kal TaV
Kak@v at avaypadat | yeyovacu dpdata Kat Tav
/ ¢€ ce \ / re > \
dpayatwy ot vroKxpitai Bupndias Oeduwata. adda
1 doce? Wilamowitz.

2 redXeoTHpia THs wrdvys, did Ta wvoTHpia Schwartz. 7ede-
oTiHpia, THS TWAGYYNS TA KMUOTHPLA MSS.

« Mt. Cithaeron was sacred to Zeus; Mt. Helicon to the
Muses; and the Thracian mountains were the home of
Dionysus-worship. For the meaning of these mountain-
cults in Greek religion see A. B. Cook, Zeus, i. pp. 100-163.
4

EXHORTATION TO THE GREEKS

in praise of the snake, or a lamentation over it, CHAP.
I cannot say; but there was a competition, and :
Eunomus was playing the lyre in the heat of the
day, at the time when the grasshoppers, warmed by
the sun, were singing under the leaves along the
hills. They were singing, you see, not to the dead
serpent of Pytho, but to the all-wise God, a spontane-
ous natural song, better than the measured strains of
Eunomus. A string breaks in the Locrian’s hands ;
the grasshopper settles upon the neck of the lyre
and begins to twitter there as if upon a branch;
whereupon the minstrel, by adapting his music to the
grasshopper’s lay, supplied the place of the missing
string. So it was not Eunomus that drew the grass-
hopper by his song, as the legend would have it,
when it set up the bronze figure at Pytho, showing
Eunomus with his lyre, and his ally in the contest.
No, the grasshopper flew of its own accord, and sang

of its own accord, although the Greeks thought it to
have been responsive to music.

How in the world is it that you have given Why believe
credence to worthless legends, imagining brute 3yqyoe""
beasts to be enchanted by music, while the bright disbelieve

ne truth?
face of truth seems alone to strike you as deceptive,
and is regarded with unbelieving eyes? Cithaeron, Mountains
and Helicon, and the mountains of Odrysians and 22rg¢
Thracians,* temples of initiation into error, are held
sacred on account of the attendant mysteries, and
are celebrated in hymns. For my own part, mere Dramas are
legend though they are, I cannot bear the thought ae
of all the calamities that are worked up into tragedy ; misfortune |
yet in your hands the records of these evils have ness ~
become dramas, and the actors of the dramas are
a sight that gladdens your heart. But as for the

CLEMENT OF ALEXANDRIA

car. yap Ta jev Spdpara Kal TOUS Ajvailovras TOLNTGaS,
Tédeov 10n TapowodvTas, KiTT@ TOV dvadjcarres,
adpaivovras EKTOTIWS rederh Baxxuxh, avrots
caTupos Kat OAidow pawory, ov Kat T@ GAAw
Sayovwyv Xopa, < ev »1 ‘Educaive Kal Kibarparr KaTO-
KAciowpev YEYNPAKOoW, KaTaywpev dé dvebev e€
obpavav aAjnfevav aja pavorary Ppovrjcer els Opos
dytov Ge0b Kal Yopov TOV ayLov TOV mpodnTLKOV.
7 O€ ws OTL pddvora. THAavyes amootihBouca pas
karavyatera maven TOUS EV OKOTEL xvAwdoupLevous
Kal THs mAdVYNS TOVs avOpatrous amadAaTTéTW, THY
bmepTaTyv opéyovoa dekiav, THv avveow, €ls aw-
/ e \ > / \ > / ¢
Tnpiav. ot d€ avavetoavTes Kai avaxvavtes ‘EA-
Kava pev Kat Kifaip@va Katadeurovtwyr, otkovyvTwv
\ / “ct. 2 \ \ > / 4 \
dé Luwy: “ &k yap Luv efehevoerau vopios, Kal
Adyos Kuptou e€ ‘lepovoaAnp,,” Adyos ovpavios, 0
yvnovos aywrioTns emt TO TavTos KOO[LOV Dear pw
otepavovpevos. adder dé ye 6 Etvomos 6 euds od
\ / / > 4S A / > \ \
TOV Tepmavopov vo[Lov oddé Tov Kaziwvos, ovd€ pay
Dpvyvov 7) Avé.ov 7) Acipiov, adda Tis Kaus
dppovias TOV aidvov vopLov, Tov pepwvupov TO Geod,
TO dopa TO Kawov, TO AevitiKov, “ vyevOés 7 a-
/ ~ > / ¢ / ) / \
xoAdv Te, Kak@v emiAnfes amavtTwv.” yAvKU TL Kal
aAnfiwov dapwakov mreGobs * éyKéxpatat T@ dapat.
1 <év> inserted by Mayor. 7? rév@ovs Reinkens and Stihlin.

¢ Clement is not referring to the works of the great
dramatists, but to the contests at the Lenaea, a festival
held annually at Athens in honour of Dionysus. In
Clement’s day the competitors would be for the most: part
poets of a very minor order. > Isaiah ii. 3.

© The modes (apuovla, see p. 12, n. a) were the scales in
which Greek music was written. Phrygian, Lydian and
Dorian were the chief modes, others being, it would seem,
formed from them by modification or combination. The

EXHORTATION TO THE GREEKS

dramas and the Lenaean poets, who are altogether onap,
like drunken men,? let us wreathe them, if you like,

with ivy, while they are performing the mad revels Confine
of the Bacchic rite, and shut them up, satyrs and irene tags
frenzied rout and all,—yes, and the rest of the com- their sacred
pany of daemons too,—in Helicon and Cithaeron tae
now grown old; and let us bring down truth, with
wisdom in all her brightness, from heaven above, to But bring
the holy mountain of God and the holy company g37 is
of the prophets. Let truth, sending forth her rays mountain,
of light into the farthest distance, shine every- sive
where upon those who are wallowing in darkness, and

deliver men from their error, stretching out her
supreme right hand, even understanding, to point

them to salvation. And when they have raised their

heads and looked up let them forsake Helicon and
Cithaeron to dwell in Sion; “for out of Sion shall whence
go forth the law, and the Word of the Lord from Word, he
Jerusalem,” ® that is, the heavenly Word, the true true _
champion, who is being crowned upon the stage of ae
the whole world. Aye, and this Eunomus of mine

sings not the strain of Terpander or of Capio, nor yet

in Phrygian or Lydian or Dorian mode’; but the Who sings
new music, with its eternal strain that bears the ee en
name of God. This is the new song, the song of
Moses,

Soother of grief and wrath, that bids all ills be forgotten.¢

There is a sweet and genuine medicine of persuasion ¢
blended with this song.

Dorian mode was of a solemn character, answering to our
minor scale ; the Phrygian and Lydian were brighter.
4 Homer, Odyssey iv. 221.
e A slight change in the Greek, suggested by Reinkens,
would give the meaning ‘* remedy against grief.”
7

CAP
I

4P.

CLEMENT OF ALEXANDRIA

*Epot pev odv Soxodaw 6 Opdxios exeivos "Opdevs !
\ ¢ A A e aA »” A )
Kat 6 @nBatos kai 6 Mnbupyvaios, avdpes twes odK
avopes, amalrnAot yeyovévar, mpooynpati <te>?
pLovoiKys Avpnvaprevor tov Biov, evtéxvw Twt yon-
Tela SayLovavrTes els duadblopds, UBpes opyialores,
nev exevalovres, TOUS avOpurrous emt Ta. elowAa
Xetpaywyhoar mpadror, vat pv AlBors Kal Evrors,
TouTEeoTW dydApace KaL oxraypapiars, dvouKoso-
pfjoa THv oKaldTyTa Tob eOous, THY KaAjY OvTwWS
exeivynv eAcvbepiay THv U7’ obpavoyv TEeTOATEVpLEeVWY
Wodats Kal émmdais éaydtn SovAcia KatalevEartes.
ci >AAN’ > - / 5 c HY) A ie ¢€ > \ . 2999 > \
od Towoade 0 Wd0s 6 Emos ovd’ Els paKpav
Katadvowv adikrar tHv SovAciay THY muKpav THY
TUPAVVOUVTWY Sayove, ws O€ Tov mpaov Kal
piravbpurrov Tijs feooeBeias peTdyov mpas Cuyov
avbes els ovpavous dvaxahetrae Tovs Els yhv eppy-
fLévous. pLovos yobv T@v TwTOTE TA apyaAdewraTa
Onpia, Tods avOpuzrous, éeriOdoevev, mTNVA [Lev TOUS
Kovdous avT@v, épmeTa d5€ Tovs amaTe@vas, Kal
A€ovras prev Tovs Dupikovs, avas d€ Tods SoVviKOUs,
4 \ \ € / / \ \ / ¢
AvKous 5€ TOvS apmaKTiKoUs. Aor dé Kai EvAa oF
a” A \ \ / > / A
adpoves: mpos S€ Kat AiGwv dvaroOnro7T€pos avopw-
TOS dyvoia BeBamtispévos. piaptus jyety mpopntexn)
Tapita pon, ovvwoos dAn Betas, TOUS év ayvoia
Kal avola KaTaTeTpyLpevovs oikteipovaa: “‘ duvaros
yap 0 Beds ek ta&v AlOwy ToUTwY eyetpar TéKVA TO
aA / ” a“ r / \ > A \ AX ‘
Bpadm.” 6s KateAenoas Thy ayabiav THY ToAA}Y
1 [Opgdeds] Wilamowitz.
2 <re> inserted by Wilamowitz.

« For examples see pp. 35-43.
6 St. Matthew iii. 9; St. Luke iii. 8

EXHORTATION TO THE GREEKS

In my opinion, therefore, our Thracian, Orpheus, cHap,

and the Theban and the Methymnian too, are not
worthy of the name of man, since they were deceivers. Orpheus,
Under cover of music they have outraged human life, s7P20",
being influenced by daemons, through some artful sated
sorcery, to compass man’s ruin. By commemorating oi
deeds of violence in their religious rites, and by
bringing stories of sorrow into worship,“ they were
the first to lead men by the hand to idolatry; yes, Ana
and with stocks and stones, that is to say, statues at itolnere
and pictures, to build up the stupidity of custom.
By their chants and enchantments they have held
captive in the lowest slavery that truly noble free-
dom which belongs to those who are citizens under
heaven.

But far different is my minstrel, for He has come the
to bring to a speedy end the bitter slavery of the heavenly
daemons that lord it over us; and by leading us
back to the mild and kindly yoke of piety He calls
once again to heaven those who have been cast
down to earth. He at least is the only one who He tames
ever tamed the most intractable of all wild beasts— s4vage men
man: for he tamed birds, that is, flighty men;
reptiles, that is, crafty men; lions, that is, passion-
ate men ; swine, that is, pleasure-loving men ; wolves,
that is, rapacious men. Men without understand-
ing are stocks and stones; indeed a man steeped in
ignorance is even more senseless than stones. As
our witness let the prophetic voice, which shares in
the song of truth, come forward, speaking words of He changes
pity for those who waste away their lives in ignorance 0") +-&

men without

and folly,—* for God is able of these stones to raise madeneend:
up children unto Abraham.” 8 And God, in compas- erate

sion for the great dulness and the hardness of those ™*?

CAP.

5 P.

CLEMENT OF ALEXANDRIA

‘ \ , ~ > A > /
Kal THY okAnpoKapdiay TOV eis THY GAnBerav AcAL-
Owpevwv hyepev GeoaeBelas orépua aperis atabo-
prevov ek AiOwv exeivwv, TOV AiBois TeTLGTEVKOTWY
> ~ oy > > / A \ /
etvav. avOis odv toBddAovs twas Kai madysBodovs
bmokpitas edhodetovtas dikavoovyvyn “ yevryiywata
> ~ ”» / / > \ \ / ”
exlovav "’ KéxAnké mov: aAAa Kal TovTwy el Tis
~ ¢e e ~
TOV odhewy peTavorjoat Exwv, ETTropLEvos 67) TH Adyw
es Toy. ” / ce a?) ce A wy A Hy
avOpwros”’ yiverat “ Beod. NUKovs ”’ dé aAAous
adAnyopet mpoBatTwv Kq@otous Tpprecpevous, TOUS
ev av Opestranv poppats dpmaKTuKods aivirTopevos.
Kal mdvra apa Tabra, 7a, aypustara Onpia Kal Tovs
TovovTous Aifovs 7 ovpavios won avr7) peTepOp-
pwoev eis avOpasrrous npepous. ““ huev yap, Huev
mToTe Kal els avontor, arrevlets, TAavesLevot,
dovAevovres OSovats Kat emiupiats trotkiAas, é€v
Kakia Kal dOdvw diudyovtes, oTvynrol, ee
> , a te ¢ > a feeiGe eee
aAArAous, i) pow 7 amooToAuKn ypad7):|
de 7 Xpnororys Kal Y piravOpwrria emepavy Too
owTihpos Hav Geod, ovK €€ € Epyeoy : Tov ev Suxavoovvy,
a ETOUOG LEV nets, GAAA Kata TO avtod éXeos
EOWOEV mpas.
@ A \ av ” > fa /
Opa To dopa TO Kawvov doov laxvoev avOpairrous
ex AiOwy Kat avOpusrous eK Onptov TeTrolnKey. of
de TyVddhws vEeKpol, ol THs OVvTWS ovons dpLeToXoL
Cwijs, akpoatat povov yevouevor TOD aopatos av-
“A \ ~
eBiwoav. TotTd ToL Kal TO mav eKdopnoev eu-
EADS Kal THY oToLxeiwy THY Stadwriav eis TAa€w
¢ / ~
everewe ovpdwvias, iva 81 odos 6 Kdapos abT@
Gpyovia yévntar: Kal OddatTrav pev aviKkev e-
Avpernv, ys S€ emBaivew KexwddAvKey adbtiy, yh
Arce
&” gumadw éotepéwoev depopevnv Kat opov adr7nv}
1 airy Stahlin. avrg mss.

EXHORTATION TO THE GREEKS

whose hearts are petrified against the truth, did raise CHAP.
up out of those stones, that is, the Gentiles elie trust

in stones, a seed of piety sensitive to virtue. Again,

in one place the words “offspring of vipers” @ are
applied to certain venomous and deceitful hypocrites,

who lie in wait against righteousness; yet if any
even of these snakes chooses to repent, let him but
follow the Word and he becomes a “ man of God.’ ®
Others are figuratively called “ wolves” ¢ clothed in
sheepskins, by which is meant rapacious creatures in

the forms of men. And all these most savage beasts,

and all such stones, the heavenly song of itself
transformed into men of gentleness. “For we,

yea we also were aforetime foolish, disobedient, de-
ceived, serving divers lusts and pleasures, living in
malice and envy, hateful, hating one another,’ as the
apostolic writing says; “but when the kindness of
God our Saviour, and His love toward man, appeared,

not by works done in righteousness, which we did
segs but according to His mercy He saved

>
ois how mighty is the new song! It has made The New

men out of stones and men out of wild beasts. They $078 3!8°

gave order
who were otherwise dead, who had no share in the and

real and true life, Paated when they but heard the pa git
song. Furthermore, it is this which composed the "verse
entire creation into meledious order, and tuned into
concert the discord of the elements, that the whole
universe might be in harmony with it. The ocean
it left flowing, yet has prevented it from encroach-
ing upon the land; whereas the land, which was
being carried away, it made firm, and fixed as a
¢ St. Matthew iii. 7; St. Luke iii. 7. ee Peers, Wie bh.
¢ St. Matthew vii. 15. @ Titus iii, 3-5.
B 11

OAP.
I

6 P.

CLEMENT OF ALEXANDRIA

” / \ \ \ \ ¢ \ > LA.
emnfev Oararrys* val pnv Kal TrUpos OpynVv eéudArAakev
aépt, otovel Awpiov appoviav Kepdoas Avdiw: Kat
THVv aépos anny yvypoTnTa TH TmapamAoKH Tob
~ “
mupos eTiPdcevev, Tovs vedtous TOV CAwy Pboyyous
~ \ \ \ Ss A > /
TovTous Kipvas eupeA@s. Kal 67 TO dopa TO aK7-
~ / ~ /
parov, epeiopa TOV CAwy Kal appovia TOY TavTWwY,
~ A ie ~
amo TOV pécwv eT Ta TépaTa Kal amo TOV aKpwv
\ ~
emt Ta peoa diatabev, 7pudcato Tdd€ TO 7aV, Ov
>
Kata THY OpdKiov ovary, Tv TapamAnoatov *lov-
Bad, Kara de tH Tatpiov Tod Beod BovdAnow, Hv
> / / ¢ \ > MS) \ \ > ~ ¢
eC(rAwae Aavid. 6 d¢ ex Aavid Kal apo adrod, 6
~ ~ \ A
tod Beob Adyos, Avpay pev Kal KiGdpav, Ta abvya
dpyava, vrepidwv, Kdopov S€é Tévde Kal 51) Kal TOV
GuiKpov Koopov, TOV avOpwror, puyjy Te Kal COua
avTod, ayiw mvevpwaTe appoodpevos, Padrer TO OED
dua Tod TmoAvdwvov dpydvov Kal mpocdder T@ Sp-
yavw TO avOpwTw. “od yap ef KiOdpa Kal addr0ds
\ \ > 49) / \ \ ¢ / > \
Kal vaos e“ot* KiOdpa dia THY appoviav, avAds
dua TO mvetpua, vads did Tov Adyov, W H pev
KpéKn, TO d€ eumrven, 6 dé YwpHoy Tov KUpLov. val
\ ¢ A ¢ / ¢ / e ~
pynv o Aavid 6 Baorevs, 6 KiBapiarys, od puKpa
/
mpoabev euvyolnuev, mpodtpenev ws THY GAjnbear,
> / \ > / ~ yw ¢ val > \
ameétpemre O€ ElOWAwY, ToAAOD ye der tyvetv adrov
Tous daiovas adnbet ampds adrod SwxKopevous
LovatKky, 7) TOD LaovdA évepyoupevov } exeivos * ddwv
/ \ >
fovov avTov tdcaro. Kadov 6 KUplios épyavov éu-
1 rod Laovd évepyouuevov Mayor. 7@ Laovdd évepyounevy M,

TW Evavdos 6 évepyvtpuevos P,
? éxelvos Stahlin,

@ See p. 6, n. ¢. > See Genesis iv. 21.

EXHORTATION TO THE GREEKS

boundary to the sea. Aye, and it softened the rage
of fire by air, as one might blend the Dorian mode
with the Lydian ¢; ; and the biting coldness of air it
tempered by the intermixture of fire, thus melodiously
mingling these extreme notes of the universe. What
is more, this pure song, the stay of the universe and
the harmony of all things, stretching from the centre
to the circumference and from the extremities to the
centre, reduced this whole to harmony, not in accord-
ance with Thracian music, which resembles that of
Jubal,? but in accordance with the fatherly purpose
of God, which David earnestly sought. He who
sprang from David and yet was before him, the Word
of God, scorned those lifeless instruments of lyre and
harp. By the power of the Holy Spirit He arranged
in harmonious order this great world, yes, and the
little world of man too, body and soul together; and
on this many-voiced instrument of the universe He
makes music to God, and sings to the human instru-

ment. “For thou art my harp and my pipe and my
temple” ¢—my harp by reason of the music, my pipe
by reason of the breath of the Spirit, my temple by
reason of the Word—God’s purpose being that the
music should resound, the Spirit inspire, and the
temple receive its Lord. Moreover, King David the
harpist, whom we mentioned just above, urged us
toward the truth and away from idols. So far was he
from singing the praises of daemons that they were
put to flight by him with the true music; and when
Saul was possessed, David healed him merely by play-
ing the harp.4 The Lord fashioned man a beautiful,

plseested by such passages as Psalm lvii. 8; 1 Corinthians
vi. 19

ad See 1 Samuel xvi. 23.

CHAE.

The New
Song is the
Word of Gog

Who makes
music to
God through
the universe
and through
man

CLEMENT OF ALEXANDRIA

\ b / > \
CAP. Tvouv Tov avOpwirov e€eipydcato Kat eElkova THY

C] ~ > / \ ? \ 4 A >? ~ ~
€avtod" apeAer Kal avtos dpyavov eat. Tod Oeod
TavapLoviov, epredes Kal Gytov, copia UmepKdopLos,
ovpavios Adyos.
/ \ > Aly ¢ ~ ~ / ¢e /,
Ti 81 otv 70 dpyavoy, 6 Tob Beot Aoyos, 6 KUptos,
\ \ a \ \ / > \
Kal TO dopa To Kawov fPovrceTar; od0adpods
avaretdoar TudA@v Kal Ta avotEar kwhdv Kal
okdlovras Tw 700€ 7) TAaVwpevous eis SuKaLOGUYnY
xXelpaywyhaa, Yeov avipwrois adpatvovow ém-
deifar, tratoa. P0opdv, vKjoa. Odvarov, viovs
> A“ / / / Any,
atrevets duaAAdEat Tratpi. dPiAavOpwiov To opyavov
Tob Oeod- 6 Kupios edcei, TavdeveL, TpOoTpeTrel,
vovleret, ole, pudarrer KL peobov jy Tijs
pabicews ek Teptovaias BactActav ovpavav ém-
ayyeAAeTat, TOOTO povov aTroAatwv Ud, 6 owlo-
peba. Kaxia pev yap THV avOperrenv em PooKeTal
plopar, 7 O¢ dAjJeva a womep 1 pehirra., Avpawopery,
TOV OVTWY ovder, emt povns Ths avOpuwv aydd-
Acrau owTnplas. exets obv Thv emayyeAav, ExELs
TV piravipwmiay: THs. Xdpuros petahdpBave.
al JLOv TO dopa TO own prov [L7) KaLvov oUTwS

trohaBns ws oKedos 7) ws outa: " 7™po Ewopo-
pov {, yap wie Kat “ ev apxi] ay O Aoyos Kat 0 Adyos
my T™pos TOV Geov Kal Geos nv 0 Adyos”’ * maAaed de

7» mAavyn, Kawov dé 7 adAjfea daiverar. eit odv
apyaiovs Tovs Dpvyas duddoKovow aiyes pvbiKa,
elite av Tovs "ApKkadas of mpoceArvous avaypagortes

@ Psalm cix. 3 (Septuagint).

>’ St. John i. 1

¢ See the stery in Herodotus ii. 2. Psammetichus, king
of Egypt, being desirous uf discovering which was the most
ancient people, put two children in charge of a herdsman.

EXHORTATION TO THE GREEKS

breathing instrument, after His own image; and cHapP,
assuredly He Himself is an all-harmonious instrument!
of God, melodious and holy, the wisdom that is above

this world, the heavenly Word.

What then is the purpose of this instrument, the The Word's
Word of God, the Lord, and the New Song? To San oa
open the eyes of the blind, to unstop the ears of the toward men
deaf, and to lead the halt and erring into the way of
righteousness ; to reveal God to foolish men, to make
an end of corruption, to vanquish death, to reconcile
disobedient sons to the Father. The instrument of
God is loving to men. ‘The Lord pities, chastens,
exhorts, admonishes, saves and guards us; and, over
and above this, promises the kingdom of heaven as
reward for our discipleship, while the only joy He
has of us is that we are saved. For wickedness feeds
upon the corruption of men; but truth, like the bee,
does no harm to anything in the world, but takes
delight only in the salvation of men. You have then
God’s promise; you have His love to man: partake
of His grace.

And do not suppose that my song of salvation is The Word is
new in the same sense as an implement or a house. Seatac
For it was “before the morning star’’*; and, “in yet ces
the beginning was the Word, and the Word was with painiiig
God, and the Word was God.’ ® But error is old,
and truth appears to be a new thing. Whether then
the Phrygians are really proved to be ancient by the
goats in the story®; or the Arcadians by the poets

Goats were to be brought to them for giving milk, but no
human speech was to be uttered in their presence. The first
articulate sound they made was taken to be the Phrygian
word for bread; hence the king assumed that Phrygians
were the primitive race.

wP.

CLEMENT OF ALEXANDRIA

TounTat, ElTE pry av Tovs Atyumtious ot Kal T™pw-
Thv TavTHY avaphvar THV yy Pods TE Kal avOpa-
TOUS GveipwsacovTes: GAN’ ov 7™po ye Tod KOoHOV
TOvdE TOUTWY ovde els, _Tpo d€ THS TOD KOOHOU
KataPoAjs mets, of TH Seiv Ececbar ev are
TpOTEpoV VEVEVN EVOL TO Od, Tov Geot Aoyou TO
Aoyucd Trdopare mpets, ov ov apyatlouer, é ore “* ev
apx7 0 Adyos hv.’ add’ ore ev mv 0 Adyos avwlbev,
apy? Jeia TOV mdvTwV 7) hv TE Kal €oTW: OTL € VOY
ovopia eAaBev TO mdAae Kafwounpevor, OuvapLews
aé.ov, o Xpworos, KQLVOV dopd jLol KeKAnrat.
Airws * _yooy 0 Aoyos, | 6 Xpuoros, Kat Tob civa
maAau nuas (WV yap ev Hed), Kat Tob ev elvau’ vov
67) eredavy avlpudtrots avTos obTos O Aoyos, 6
jLovos apdw, Feds TE Kal dvipwros, amdavTwv 7Ltv
alrvos ayala@v: map’ ob To &d Civ ExdOacKopLevor
els aldvov Cony Tapareumopebe. KATO yep Tov
feamecvov exeivov Tou _Kupiov amootoAov “ 1) xapts
7) TOO Deod oWTT}pLos maow avOpurrous emehavn, Ta
devovoa meas, Wa apvnodevor TrHV do¢Bevav Kal
TAS KOOpLLKAS emBupias owppovers Kal OtKaLws Kal
evoeBas Cyowpev ev T@ viv al@ve, Tpoodex oper ou
THY paKaplav eArrida KaLL emupaverav ths b6€ys Tob
peydAou Geod Kat ow@THpos Tay "Inoot Xpiotob.
TOOTS €OTL TO dopa. TO KaWwov, y) emripavera y) vov
exAdpipaca ev yutv Tod ev apxn ovTos Kal TpoovTos
Aoyov: erepavy d€ evayxos o Tpowy oaaes em
epavn 6 ev TH Ovte wv, Otte “6 Adyos? Tv -mpos

1 airvos Stahlin. ob7os mss. ® Aoyos 6s MSS.

¢ St. Jobn i. 1. > Titus ii. 11-13.
¢ Literally, ‘‘ He who exists in Him who exists.”

" BXHORTATION TO THE GREEKS

who describe them as older than the moon ; or, again, CHAP,
the Egyptians by those who dream that this land
first brought to light both gods and men; still, not
one of these nations existed before this world. But

we were before the foundation of the world, we who,
because we were destined to be in Him, were begotten
beforehand by God. We are the rational images
formed by God’s Word, or Reason, and we date from
the beginning on account of our connexion with
Him, because “the Word was in the beginning.” @
Well, because the Word was from the first, He was
and is the divine beginning of all things ; but because
He lately took a name,—the name consecrated of old
and worthy of power, the Christ,—I have called Him

a New Song.

The Word, then, that is the Christ, is the cause The Word
both of our being long ago (for He was in God) and so
of our well-being. This Word, who alone is both on earth
God and man, the cause of all our good, appeared
but lately in His own person to men; from whom
learning how to live rightly on earth, we are brought
on our way to eternal life. For, in the words of
that inspired apostle of the Lord, “the grace of
God that bringeth salvation hath appeared to all men,
instructing us, to the intent that, denying ungodli-
ness and worldly lusts, we should live soberly and
righteously and godly in this present world, looking
for the blessed hope and appearing of the glory
of the great God and our Saviour Jesus Christ.” ®
This is the New Song, namely, the manifestation
which has but now shined forth among us, of Him
who was in the beginning, the pre-existent Word.

Not long ago the pre-existent Saviour appeared on
earth; He who exists in God ° (because “ the Word

CLEMENT OF ALEXANDRIA

cap. Tov Gedv,”’ drdacKados, émepavy @ Ta mavra

Sednurovpynrar Adyos, Kal To Civ ev apy peta
Tob mAdoat TApaLoXav ws OnpLoupyos, 70 eb Civ
edidaéev emupaveis ws SiddoKados, va TO ael Civ
VoTepov ws Feds xopynyijc7.

‘O 6€ od viv ye mpaTov q@KTELpEV nas THs
mAdvns, adv’ dvwlev apxnlev, vov oe 70 azron-
Avpeévous emupavels TEPLTETMKED. TO yap Trovnpov
Kal épmnotiKov Onpiov yontedov KatadovAobrat Kat
aixilerat eiaétt viv Todvs avOpumovus, euoli Soxetv,
BapBapikds TYyswpovpevov, ot veKpois Tovs atyua-
Adtovs ovvdetv Agyovrat capacw, €oT av adrois
Kal cvocaT@ow. 6 yoov mOvn|pos ovToat TUpavvos
Kal OpdKwv, ovs av olos Te Ht eK yeveTis opere-
picacbar, rAiBois Kat EvAois Kal aydAwacw Kai
TolovTois Tiolv EelowdAocts mpocodiyfas TH Seror-
dayovias aOXAiw Seopa, TobTo 47 TO Aeyomevor,
Cadvras émudépwv ovvebaev adbrovs, €or av Kal
cupdbapGow. ob 57) yxapw (eis yap 6 anmarewy
avwlev pev tiv Evav, viv d€ 7dn Kal Tods adAous
avOpumrous eis Oavatov trodépwr) efs kat adros <6 >?
emikoupos Kat Bonfos juiv 6 KUpLos, Tpopnviwyr
apxnlev mpodytikds, viv de dy Kat evapyas eis
cwTnplav TapaKarAav.

Ovywuev obv amootoAuKh meBopuevor Tapayyedia
Tov apxovtTa THs e€ovolas Tod aépos, Tob mveEv-
patos Tob viv évepyotvtos €v Tots viots THS arreL-
Oeias,”’ Kal T@ owrThps TH Kupiw Tpocdpapwper,
6s Kal vv Kal Gel mpovTpeTev els owTypiav, dia

1 4 Mayor. in Mss. 2 <o> inserted by Mayor.

« St. John i. 1. » Ephesians ii. 2.
18

EXHORTATION TO THE GREEKS

was with God”) appeared as our teacher; the cuap.
Word appeared by whom all things have been created. !
He who gave us life in the beginning when as
creator He formed us, taught us how to live
rightly by appearing as our teacher, in order that
hereafter as God He might supply us with life
everlasting.

This was not the first time that He pitied us for He has
our error. He did that from heaven from the eee ee
beginning. But now by His appearing He has through |

° Le the serpent’s
rescued us, when we were on the point of perishing. wiles, we
For the wicked, crawling wild beast makes slaves of Were about

zg peris

men by his magical arts, and torments them even
until now, exacting vengeance, as it seems to me,
after the manner of barbarians, who are said to bind
their captives to corpses until both rot together.
Certain it is that wherever this wicked tyrant and
serpent succeeds in making men his own from their
birth, he rivets them to stocks, stones, statues and
suchlike idols, by the miserable chain of daemon-
worship; then he takes and buries them alive, as
the saying goes, until they also, men and _ idols
together, suffer corruption. On this account (for
it is one and the same deceiver who in the
beginning carried off Eve to death, and now does
the like to the rest of mankind) our rescuer and
helper is one also, namely, the Lord, who from the
beginning revealed Himself through prophecy, but
now invites us plainly to salvation.

Let us then, in obedience to the apostolic precept,
flee from “the prince of the power of the air, the
spirit that now worketh in the sons of disobedience.” ?

And let us take refuge with the Saviour, the Lord,
who even now exhorts men to salvation, as He ever

BQ 19

CLEMENT OF ALEXANDRIA

,
OAP. Tepdtwv Kal onwetwr ev AiydrrTw,ev eprpiw < de>" dia
ap. Te THS Barov Kal THs aKodovbovons xdpite dulAav-
/ / / ¢ / / /
Opwrias Oeparraivns dixny ‘EBpatos vedéAns. tov-
Twv pev 67 TH dOBw Tovs oKAnpoKapdiovs 7pov-
” \ A \ / ~ /
Tpemev’ on d€ Kal dia Mwoéws tod rravaddov
\ ~ / ¢ oh \ A ~
Kal TOO pidadn fous Hoaia Kal mavTos Tob 7mpo-
pytiKoo xopod AoyucedTepov emi TOV Aoyov em
oTpépe Tovs dra = KEKTTMEVOUS* Kal €o0” omy pev
AowWopetrat, €oTw 8 ov Kal ameret: Tovs dé Kal
Opyvet tOv avOpmimwv: ddev dé adrXous, Kablazep
iatpos ayalos tTa&v vooovvTwy cwydTwY Ta EV
KaTaTAaTTWwV, Ta O€ KaTAAEalvwY, TA bE KaTAaVTAdY,
\ \ \ / ~ > / \ 4 ”
Ta dé Kal ovdypw diaipOv, emikaiwy dé adda, Ears
8’ od Kal amompiwyv, el mws olov Te KaY Tapa [Epos
7) péAos tov avOpwrov byiavat. moAvdwvos ye oO
ow77p Kat modvtpomos els avOpwimwv owrTypiay:
amrechk@v vovbere?, Aovdopovpevos emrraTtpeder, Ponvav
reel, piMuv TapaKanel, dua Barov Aadet (onpetwv
exetvou Kal TepaTwv expn cov) Kal T@ Tupl deditreTaL
TOUS avOpaous, avdarov EK kiovos hv pddgya,
detypa 6 opob xdpiros Kat ddoBov: éav UraKkovons, TO
as, €av _TapaKovons, TO Top. emrevd7) € Kal
Klovos Kat Bdarov 7 oapé TYLLWT EPA, mpophrar
pet exetva pleyyovrat, adros ev ‘Hoate 6 KUpLoS
AaAdv, adros ev ‘HAia, ev ardpate “mpobnt av
>? / \ \ > > > / \ /
autos: od de ar’ ei mpodrrats py) TLoTEvELS,
~ > ¢€ / \ \ + . \ \
pobov & dtrodAauBdvers Kai todvs avdpas Kal TO
1 <dé> inserted by Stahlin.

2 ros ®ta Mayor. rods ra &ra MSS.

@ Or, ‘**to reason.” The Greek Logos means either
‘*Word” (personal), or ‘‘rational word,” ‘*reason” (im-
personal). All through his writings Clement plays upon

EXHORTATION -TO.'THE GREEKS

did, by wonders and signs in Egypt, and in the CHAP.
desert by the burning bush and the cloud thaws of oa ins
through favour of His love, followed the Hebrews Lord ex-
like a handmaid. By the fear that these wonders Pa
inspired He exhorted the hard-hearted; but after- by signs
wards, through all-wise Moses and truth- loving Isaiah Then

and the whole company of the prophets, He converts fiouirar
to the Word “ by more rational means those who have prophets
ears to hear. In some places He rebukes; in others

He even threatens; some men He laments; for others

He sings: just as a good doctor, in dealing with
diseased bodies, uses poulticing for some, rubbing for

others, and bathing for others ; some he cuts with a

knife, others he cauterizes, and in some cases he

even amputates, if by any means he can restore the

patient to health by removing some part or limb.

So the Saviour uses many tones and many devices

in working for the salvation of men. His threats

are for warning; His rebukes for converting; His
lamentation to show pity; His song to encourage.

He speaks through a burning bush (for the men of

old had need of signs and portents), and He strikes

terror into men by fire, kindling the flame out of a

cloudy pillar, as a token at the same time of grace

and fear,—to the obedient light, to the disobedient

fire. But since flesh is of more honour than a pillar

or a bush, after those signs prophets utter their voice,

the Lord Himself speaking in Isaiah, the Lord Him-

self in Elijah, the Lord Himself in the mouth of the Finally the
prophets. As for you, however, if you do not trust eee
the prophets, and if you suppose both the fire and having
the men who saw it to be a legend, the Lord Himself

this double meaning of Logos. Other instances occur on
pp. 27, 275, 277.
21

CAP.

tLe

CLEMENT OF ALEXANDRIA

Top, avros cot Aadjoer 6 KUplos, yf és ev Hoppa
Beod b drrdpxewv ovr dpmay Lov Hynoaro TO €lvat toa
bed: éxévwoev 5€ éavtov’’ 6 diroiKTipuwy Oeds,
coat tov avOpwrov yAyouevos: Kat adbros 77
col evapy@s 6 Adyos Aade?, Svawmav THv amoriav,
val dnt, 6 Adyos 6 TOO Deod avOpwros yevopevos,
iva 07) Kal od Tapa avOpwmov pdbns, 7H ToTE apa
avOpwros yévntat Beds.

Ei’ ov« dromov, ® dido, Tov pev Oedv det
mpoTperew mas em aperny, mpas de dvadveobat
THY wperevav Kal dvaBareobar THY owTnpiav ; 7
yap ovdxt kal “lwavyns emt owrnpiav TapaKaret KaL
TO 7av yiverau pwv7 MporpenreKy) ; mudwpeba
Tolvuv avroo: “ris mo0ev cis avd pav ; ” “AXias
prev ovdK pet, Xpuoros dé elvar apyvijcetaw dwv7
de opohoyncer év épjuw Bodoa. Tis obv €oTw
‘Lwavyns ; ws TUTw AaBeiv, jefeorw eimretv, pwvr)
Tob Adyou mpoTpeTTiK?) Ev epryuw Bowoa. i Bods,
® dwvn; “ eimé kal nuiv.”’ “ edfeias mrovetre Tas
ddovs Kuplov. mpoopojos “"Iwavyns Kat 7 dwvr)
Tpodpoj.os Tob Aoyov, dwv7 TrapaKAnrucy, 7™po-
eTouuialovoa els cwrnpiay, port) mpoTpémovea els
KAnpovomiay ovpavav: Sd” jv 7 oTetpa Kal epynuos
| ayovos ovKeTt.

Tavrnv pot tTHv Kvodopiav mpocléamicev ayyéAou
dwvn* mpddpopos wy Kaen, Too Kupiou, oretpav
evayyeArCopery yuvaiKa, Ws ‘lwavvns THY epyiiov.
Sua TavTnv Towvv Tob Adyou THY dwvyv 7) aTEipa

@ Philippians ii. 6-7. > Homer, Odyssey i. 170, ete.

¢ See St. John i. 20-23. 4 Odyssey i. 10.

¢ Isaiah xl. 3, caer in St. Matthew iii. 3; St. Mark

i. 3; St. Luke iii. 4; St. John i. 23.
J eo Elisabeth < ‘St. Luke i. 7-13.

EXHORTATION TO THE GREEKS

shall speak to you, He “who being in the form of CHAP.
God did not count His equality with God as an :
opportunity for gain, but emptied Himself,’ % the
God of compassion who is eager to save man. And
the Word Himself now speaks to you plainly,
putting to shame your unbelief, yes, I say, the Word
of God speaks, having become man, in order that
such as you may learn from man how it is even
possible for man to become a god.

Then is it not monstrous, my friends, that, while
God is ever exhorting us to virtue, we on our part
shrink from accepting the benefit and put off our
salvation? Do you not know that John also invites us Jonn also
to salvation and becomes wholly a voice of exhorta- ¢xports to
tion? Let us then inquire of him. “Who an
whence art thou?” ® He will say he is not Elijah ;
he will deny that he is Christ; but he will confess,
“a voice crying in the desert.”’* Who then is John?
Allow us to say, in a figure, that he is a voice of the
Word, raising his cry of exhortation in the desert.
What dost thou ery, O voice? “Tell us also.” 4
“ Make straight the ways of the Lord.”@ John is
a forerunner, and the voice is a forerunner of the
Word. It is a voice of encouragement that makes
ready for the coming salvation, a voice that ex-
horts to a beavenly inheritance; and by reason of
this voice, the barren and desolate is fruitless no
longer.

It was this fruitfulness, I think, which the angel’s John’s voice
voice foretold. That voice was also a forerunner of 2nd he

the Lord, inasmuch as it brought good tidings to a are two
barren woman,f as John did to the desert. This (7yyrewers
voice of the Word is therefore the cause of the

barren woman being blest with child and of the

CLEMENT OF ALEXANDRIA

car. edreKvel Kal 7) Epyuos Kapmogopet. at mpodpopot
\

700 Kupiov dwvat dvo, ayyédov Kat “lwavvov,
aivicoovral jo TIjv evaTroKeysevyy awTnpiav, ws
emupavévtos Tob Adyou Tobde edrEKVias Huds KapTrOV
dmevéycacba, Cwiy aidiov. audw yotv és tadtov
dyayotca Ta pwva 1) ypadr) cadnviler TO Ta:
‘“GeovadTw % ob TiKTovoa pyédtw Pwviy 7 ovK
Odivovea, 6Tt TAclova TA TEKVA THS epyy.ov waAdov
i) ths éxovons Tov dvdpa.” mtv ednyyedilero
dyyedos, yds mpottpeev “Lwavvns voijoar tov
yewpyov, Cyrioae TOV avbpa. ets yap Kal O avros
obTOS, 6 THs OTElpas avyp, O THs Epyj.ov yewpyos,
6 Ths Oelas eumrAjoas Suvdwews Kal THY OTEipay Kat
Tih €pnov. eel yap moAAa 7a TéEKVa THs evyevods,
dais 8€ hv Sia ameiBevay 1% modvTas aveKalev
‘EBpaia yuri}, 7 oteipa tov avdpa AapBaver Kai 7
Zpnuos Tov yewpydv: eita 7 pev Kap@v, y de
motav, dudw Sé pntépes dia Tov Adyov: amiaTots
Sé eloére viv Kal oreipa Kal pros mreptAcizreTau.
‘O pev *Iwavvys, 6 Kijpv§ Tob Aoyou, TavTn 7
mapekdAer ETOLLoUS yiveo0ar eis Bob, Too Xpiarod,
mapovoiay, Kal TobTo Hv 6 jvicceto 7 ZLaxapiov
own}, dvapéevovoa Tov mpddpomov Tod Xptiorobv
KapToV, wa THs dAnGeias To das, 6 Adyos, TV
mpodyTikav aiviyydtwv THY pvoTiKiY aToAvonTaL
cowry, edayyédiov yevdouevoss od de et mobeis

@ Isaiah liv. 1. When Clement says that Scripture brings
together the two voices, he is interpreting the first clause of
this quotation as referring to the desert, and the second as
referring to the woman.

» j.¢., the Gentiles ; cp. Stromateis ii. 29. 1.

¢ See St. Luke i. 20, 64.

EXHORTATION TO THE GREEKS

desert bearing fruit. The two forerunning voices of cHap.
the Lord, that of the angel and that of John, seem .,2
to me to speak darkly of the salvation laid up in meaning
store for us, namely that, after the manifestation of ofthe
this Word, we should reap the fruit of productiveness,
which is eternal life. Certainly the Scripture makes

the whole matter plain by bringing together the two
voices. For it says, “ Let her hear that brings not
forth ; let her that is not in travail utter her voice ;

for more are the children of the desolate than of her

that hath an husband.” * We are they to whom the
angel brought the good tidings; we are they whom

John exhorted to recognize the husbandman and to

seek the husband. For He is one and the same, the
husband of the barren woman and the husbandman

of the desert, He who has filled both the barren
woman and the desert with divine power. For since

the woman of noble birth had many children, but

was afterwards childless through unbelief,—that is,

the Hebrew woman who had many children to begin
with,—the barren woman ? receives her husband and

the desert its husbandman. So then by reason of

the Word both become mothers, the desert of fruits

and the woman of believing children; yet even now

the words “barren” and “desert” remain for un-
believers.

In some such way as this John, the herald of the John
Word, summoned men to prepare for the presence gene
of God, that is, of the Christ. And this was the for God’s
hidden meaning of the dumbness of Zacharias, which orang
lasted until the coming of the fruit which was fore-
runner of the Christ,-—that the light of truth, the
Word, should break the mystic silence of the dark
prophetic sayings, by becoming good tidings. But

CLEMENT OF ALEXANDRIA

cAP. dev ws aAnfds Tov Bedv, Kabapoiwy peradduBave

LORE:

Oeomperav, od dadvns tretdAwy Kal Tawidy Twwv
epiw Kat topdipa TeTouctAweveny, Sucaroavyny dé
avadnodpevos Kal THs éyKpatelas Ta, méraAa TE pt-
Oguevos troAuTpaypover Xpiatov: “ éyw yap ety 7
Oupa,’ dyai mov: nv éexpabetv Set vofjoa GeAjoacr
tov Qeov, dws uiv abpoas Ta&v otpavav ava-
4 A / \ \ ¢€ ~ / /
meTaon Tas TUAas: AoyiKal yap at Tob Adyou mvAaL,
miatews | avovyvtjevar Kredi: “ Pedy oddeis eyvw,
> A ¢ e\ it e vn“ ¢ e\ > / +”? /
El [47] 0 VioOS KaL @ av O vids amoKaddyn.”’ Ovpav
dé ed 010° OTL THY ATOKEKAELOpMEeVHY Tews 6 avoLyVdS
VoTEepov amoKkad’mrer Tavoov Kal Seikvucw a pNde
yvOva olov te hv mpdtepov, ei pr Sia Xprorod
> /
TeTIopevjprevols, Ot OV povov Beds emomTEVETAL.

"Advta towvv abea pr moAvmpaypovetre pundé
Bapdbpwy otdpuatra tepateias eumAca 7 AEBy-
ta Weompwriov 7 Tpizoda Kippaiov 7 Awéw-
vatov xaAketov" yepdvdpvov de Paprpors Epijaus
TETULNLEVOV Kal TO avTobe poavretov avTH dput
j4ewapacpevov pvous YEyNpaKoor kataeipare.
gealynrat yoov iY Kaoradias myn Kal Kohogévos
adAn any}, Kat Ta GAAa Opoiws TéOvnKE vapaTta

@ St. John x. 9. > See p. 20, n. a.

¢ St. Matthew xi. 27.

4 ¢.g., the cave of Trophonius at Lebadeia in Boeotia.

¢ Clement refers to the Libyan oracle of Zeus Ammon.
There was a close connexion between this and the oracle of
Zeus at Dodona. For the existence of a sacred oak in

EXHORTATION TO THE GREEKS

as for you, if you long to see God truly, take part cHap,
in purifications meet for Him, not of laurel leaves

and fillets embellished with wool and purple, but Purif-
crown yourself with righteousness, let your wreath Staats
be woven from the leaves of self-control, and seek for the
diligently after Christ. ‘“ For I am the door,’ He of God
says somewhere; which we who wish to perceive

God must search out, in order that He may throw

open wide for us the gates of heaven. For the gates

of the Word are gates of reason,? opened by the key

of faith. “No man knoweth God, save the Son, and

him to whom the Son revealeth Him.”* And I
know well that He who opens this door, hitherto
shut, afterwards unveils what is within, and shows
what could not have been discerned before, except

we had entered through Christ, through whom alone

comes the vision of God.

II.

Do not therefore seek diligently after godless Sanctuaries,
sanctuaries, nor after mouths of caverns full of 0)%,_...
Jugglery,? nor the Thesprotian caldron, nor the Cir- and springs
rhaean tripod, nor the Dodonian copper. As for the Brace
old stump honoured by the desert sands,’ and the
oracular shrine there gone to decay with the oak
itself, abandon them both to the region of legends
now grown old. The Castalian spring, at least, is
all silent. So is the spring of Colophon; and the

rest of the prophetic streams are likewise dead.
Libya see A. B. Cook, Zeus, vol. i. pp. 364-366. Strabo

(54 B.c.-a.D. 24) says that in his day the oracle was ‘*‘ almost
entirely deserted ” (Strabo 813),
27

CAP.
II

uf) By 5

CLEMENT OF ALEXANDRIA

pavruca Kat 01) TOO TUPov Keva ope pev, Guws
6° obv dueAjAeynrau Tois idious ouvepevoarra
pvbots. Sdinynoat np Kal Ths addXns pavruchs,
pardov de paviKijs, Ta, axpnora XpnoTnpLa, TOV
KAdpuov, Tov Hivtior, tov Ardupeéa, Tov “Apdudpew,
Tov T “AoA, * TOV “Ap diroxor, el be Rovner, Kal
TepaTooKoTrous Kal olwvooKomrous Kal Tovs ovelpoov
KpiTas aVvLepov avy avTots: OT}Gov de opob Tapa.
Tov I1v6cov Tovs dAevpopavrets aywv | Kal Kpifo-
pedvrers KaL TOUS ELETL Tapa Tots moots TEeTUYLN-
pévous eyyaotpyvlovs: vat pany addvta Alyumtiwv
Kat Tuppyvav vexvopavtetar oxoTw Trapadiddabwr.
pavuka TatTa ws adnfas avOpdimwv amiotwv
codiaTypia Kal mAavys axpatov KuBevTypia* cuv-
€umopo. THade THS yonTtelas alyes at éml pav-
TUKHY HoKnEevar Kal Kopakes avOpwros xpav b70
avOpaTrwv dSidacKopevor.

toe i€t cou KaTaA€youl Ta pLVOTHpLA; OvK
eSopx7j roman per, womep — AdneBeddqy déyovow,
amoyupvesco be ev para ava Tov Tijs dAn betas Aoyov
THV yonTelav THY eyKeKpuppEernv adtots Kal adtovs
ye Tovs KaXovpevovs tua@v Beovs, dv at tederat
<ai>? puvotiKal, olov emt oxnvis tod Biov tots

roy f’AmddXw is probably corrupt. dv Tpoddviov (Cobet)
aa Tov Méypov (Wilamowitz) have been suggested. Mark-
land puts rév ’A7é\\w before tiv Kidpiov, a re-arrangement
which has been followed in the translation.
2 <ai> inserted by Mayor.

« An attempt has been made here to reproduce the
striking word-play which is a constant feature of Clement’s
writing. For other examples see pp. 37, 191 (n. 6), 199 (n. a),
255 (n. d), 299 (n, a).

EXHORTATION TO THE GREEKS

Stripped of their absurd pretensions, though none
too soon, they are at last thoroughly exposed ; the
waters have run dry together with the legends
attached to them. Relate to me the utterly vain
utterances * of that other form of divination,—I should
rather say hallucination,7—the oracles of Apollo,
Clarian, Pythian and Didymean, and those of Amphi-
araus and Amphilochus; and, if you will, devote to
destruction along with them the soothsayers, augurs
and interpreters of dreams. At the same time, take
and place by the side of Pythian Apollo those who
divine by flour, and by barley,? and the ventriloquists¢
still held in honour among the multitude. Yes, and
let the sanctuaries of Egypt and the Tuscan oracles
of the dead be delivered over to darkness. Homes
of hallucination in very truth they are, these schools
of sophistry for unbelieving men, these gambling-
dens of sheer delusion. Partners in this business of
trickery are goats, trained for divination ; and ravens,
taught by men to give oracular responses to men.
But what if I were to recount the mysteries for
you? I will not burlesque them, as Alcibiades is
said to have done, but will thoroughly lay bare, in
accordance with the principle of truth, the trickery
they conceal; and as for your so-called gods them-
selves, to whom the mystic rites belong, I will display
them on the stage of life, as it were, for the spectators

> Flour and barley were used in the sacrifices, and
omens were obtained by watching the movements of the
flames.
¢ The Greek word is used in the Septuagint to denote
those who have ‘‘ familiar spirits,” such as the witch of Endor
(1 Samuel xxviii. 7). Their ventriloquism was employed to
simulate the voices of the spirits ; see Isaiah viii. 19 (‘* that
chirp and that mutter”). Also Leviticus xix. 31, etc.
29

on AP.

The gods
of the
mysteries

ee.

12 P.

CLEMENT OF ALEXANDRIA

ths aAnbeias éexxukAjow Gearais. Avovucov poae-
© vddny opyralovor Bakyou wpopayia TH tepopaviav
dyovres Kal teAiokovct Tas Kpeovopias THY povwy
aveotempevor tots odeow, emodoAvlovtes Evdav,
Evav éexeivyny, dv nv 4 mAdvn TapnKodovbycev Kat
onjetov opyiwy Baxxik@v ddis eoti TeTeAcop€vos.
auTika yoov Kata THv axpibh Tav “EBpaiwy dwvnv
TO ovona TO “Kua Sacvvepevov Eppnvevetar odus
7» | OnjAeva: Anew d€ Kal Kopy Spapa 707 eyeveoOny
pvoTUKOV, Kal THY mAdvnY Kal THY apTayny Kal TO
mév0os adtaiv ’EXevois dadovyet.

Kat pou boxe? ta Opyia Kat Ta pvoTypia Seiv
erupodoyeiv, Ta pev amo Ths opyns THs Anots tijs
mpos Aia yeyernpevns, Ta, d€ amd Tod puvoous
Tod ovppe nNKOTOS mepl TOV Avévucov el 6€ Kal
amo Mvuotvtés twos ’Artixod, dv ca KUVN yea | d1a-
pbaphvar “AzroMo8uxpos déyer, od pbovos: dpa
dedofaorau TQ pLvoTT pia emuTupeBiep TYLA. TWApEoTe
dé Kal ddAws pvOrpid cou voetv dvTLoTotyoUvT wy
TOV ypayudatwyv Ta pvoTipia: Onpevovor yap «i
Kat aAdou ties, atap 67 Kal of pdbor ot ToLoide
@Qpaxdv rods PapPapixwratovs, Dpvydv Tovs
avoytoTatous, ‘EAArjvwv tods devordaipovas. ddovTo
otv 0 THade apéas Ths andrns avOpwrrols, EtTEe 6
Adpdavos, 6 Mntpos bedv karadeiEas Ta pwvoTHpia,
elite "Heriwyv, 6 Ta Lapobpdkwv dpyia Kat TeAeTas

a ««Kva” (eda, evdv) is one form of the cry ‘‘evoe” or
**evae” (evo?, eval) uttered by worshippers in the orgiastic
rites of Dionysus.

’ Clement catches at a slight verbal resemblance as
affording some support for his idea that there is a connexion
between Eve and the Bacchic serpent. Elsewhere (Stroma-

EXHORTATION TO THE GREEKS

of truth. The raving Dionysus is worshipped by cuap.
Bacchants with orgies, in which they celebrate their
sacred frenzy by a feast of raw flesh. Wreathed with Dionysus
snakes, they perform the distribution of portions of

their victims, shouting the name of Eva,* that Eva
through whom error entered into the world; and

a consecrated snake is the emblem of the Bacchic
orgies. At any rate, according to the correct
Hebrew speech, the word “hevia’”’ with an aspirate
means the female snake.? Demeter and Persephone

have come to be the subject of a mystic drama, and Demeter
Eleusis celebrates with torches the rape of the fohece
daughter and the sorrowful wandering of the mother.

Now it seems to me that the terms “orgy” and Derivation
“‘mystery’’ must be derived, the former from the aye ee
wrath (orgé) of Demeter against Zeus,° and the “mystery”
latter from the pollution (mysos) that took place in
connexion with Dionysus.¢ But even if they are
named after a certain Myus of Attica, who according
to Apollodorus was killed in hunting, I make no
objection. Your mysteries have received the glory
of funeral honours! You may also, in another way,
suppose them to be hunting-stories (mytheria), since
the letters correspond; for as surely as there are
men who hunt wild beasts, so do legends like these
hunt the rudest among Thracians, the silliest among
Phrygians, and the daemon-fearers among Greeks. A
curse then upon the man who started this deception The alleged
for mankind, whether it be Dardanus, who introduced eee
the mysteries of the Mother of the Gods; or Eétion,
who founded the Samothracian orgies and rites; or

teis iii. 80. 2) he gives the Hebrew derivation, Eve= Life (see
Genesis iii. 20),
¢ See p. 35. @ See p. 73.
31

13 P.

CLEMENT OF .ALEXANDRIA.

dToaTHAdLEVOS, elte 6 Dpvé eéxetvos 6 Midas, 6
Tapa Too ‘O8pvcou pabeav, erera diabovs Tots
UTroTeTayfLevous evTEXVOV amar. ov yap jee 6
Kuzpuos é vnowwT ys Kuvvpas Topametoae oT’ av,
Ta Trept tiv “Adpoditny waxA@vra opyia €K vuKTOS
HpLepa Tapadobvat ToAroas, PiroTipovpevos Hevacat
/ i / \ \ > /

mopyynv moXitida. MeAdutroda d€ tov “Apvidaovos
dAdo. daciv e& Aly’mrov petakopica: TH ‘EAAdS«
tas Anots é€optas, mévGos dtyvovpevov. tovtous
éywy av dpxyexakxouvs drjcayu pv0wv abéwy Kai
devovdayovias dAcOpiov Tmarépas, o7répjLa. Kalas
Kal plopas eyKarapuTevoavras TO Bie TO pvoTapia.

dn d¢, Kal yap Katpos, ara tua@v Ta opyva
eLehéyEw amdtns Kal Tepateias epumec. Kal €L
peponate, emyehaceate pahov trois uvbors tuadv
ToUrous Tois TYLOPEVOLS. ayopevow de davagpavdov
TA KEKPULLEVA, OVK aldovjevos A€yev & TpocKuVEtV
ovK alayvveole. a piev odv “ adpoyevis’’ TE Kal
: KUTPOyerT}s, ” 7 Kwpa pidyn (TV “Adpodirny
Aéyw, THY “ dir opndea, OTL pn d€eov efehadvOn, ”
pndéwy exelvwv Tov droKeKoppeveny Odpavob, T&v
Adyvwv, TOV LEeTaA THY TOMY TO KOLA BeBiacpevenr),
ws acedyav bpy pLoptwv aos [Adgpodiry | 2 yiverau
Kapos, eV Tais teAeTats TavTns THS TE aylas
nOovns TEKH pLov Tis yorijs ardv xovBpos Kal
gdarros Tots pvovpévors THY TEXVNV THY pouxurry
emdiSoT au” vOpLLopa dé eladépovow abr ot pvov-
PEVOL, WS ETALPA EpaoTat.

1 [’Adpodirn] Schwartz.

~ 4 This phrase is quoted from Hesiod, Theogony 200.
See also Liddell and Scott under (1) giAowundyns and (2)
piroumerdns.
32

EXHORTATION TO THE GREEKS

that Phrygian Midas, who learnt the artful deceit cHap.,
from Odrysus and then passed it on to his subjects. ™
For I could never be beguiled by the claims of the
islander Cinyras, of Cyprus, who had the audacity to
transfer the lascivious orgies of Aphrodite from night

to day, in his ambition to deify a harlot of his own
country. Others say that it was Melampus the
son of Amythaon who brought into Greece from
Egypt the festivals of Demeter, that is, the story of
her grief celebrated in hymns. These men I for my
part would call originators of mischief, parents of
godless legends and deadly daemon-worship, seeing
that they implanted the mysteries in human life to

be a seed of evil and corruption.

But now, (and high time too,) I will convict your Description
orgies themselves of being full of deception and Danes
jugglery, and if you have been initiated you wil
smile the more at these legends you are wont to
honour. I will tell openly the secret things, and
will not shrink from speaking of what you are not
ashamed to worship. There is, then, the “foam-
born” ‘“Cyprus-born” goddess, the darling of
Cinyras. I mean Aphrodite, who received the @.) of
name Philomédes because she was born from the *??7'
médea,* those lustful members that were cut off
from Uranus and after the separation did violence to
the wave. See how lewd are the members from
which so worthy an offspring is born! And in the
rites which celebrate this pleasure of the sea, as a
symbol of her birth, the gift of a cake of salt and a
phallos is made to those who are initiated in the
art of fornication; and the initiated bring their
tribute of a coin to the goddess, as lovers do to a
mistress,

CAP.
II

14 P.

CLEMENT OF ALEXANDRIA

Anots 8é€ pvorjpia att Atos mpos pnrépa
Ajpntpa adpodiotot oupTdoKat Kal pis (ovK
oid" o TU P® Aourrov, wynTpos 7) yuvakds) THs Anois,
Hs 67) Xapw Boyes mpooayopevjvac déyerat, < Kal >*
iKeTmptat Avs Kal mop. xoAjs Kal KapdtovAkiar Kat
dppytoupytae: Tavra ot Dpvyes teAicKovow ”Arride
Kal KuBedy Kat KopvBacw: TeOpvdnKacw d€ ws
apa amoomdaas 6 Leds Tob Kpiob Tovds Sdvpous
déepwv ev peaois eppube tots KdAmois tHS Anods,
TyLwmpiav wevdn THs Bratas ovpmAoKs exTwvdwv,
ws eavTov Onley exTeudv. ta atpuPora THs pvr}-
cews TavTns €k Tepiovaias TrapaTeDévta 01d” Ste
Kwhoe yédkwra Kat py yeAaceiovow dtyiv ba
tovs | €Aéyxous: “ ék Tupmdvov édayov: ék Kup-
dAov émov: éxepvoddpyoa: tmo Tov maocTov
tréduv.” tadra ody UBpis Ta ovuBora; od yA€eUy
Ta pvornpte.; ti 8 ef Kal Ta émidowma mpoobeiny ;
Kvel pev 7 Anunrnp, dvarpepera be 1 Kopn,
putyvuta. 8 adfis 6 yevrvijoas obroal Leds TH
Depedarrn, TH tdia Ouyarpt, pera THY EeNTEepa TV
Ane, éxAabdpevos Tod mporépou pvoous (7arTip
Kal POopeds Kopns 6 Levs*) Kat piyvuTar Spacey
YEVO}LEVOS, és 7, edeyx Geis. LaBaliov | yoov
pvaTynpiwy avpuPodov Tots pvovpievors 6 dua
KoArTouv eds: Opdiccoy d€ €oTW ovTos, dueAKopevos
Tob KoATov THv TeAovpevwr, Edeyyos aKpacias

1 al Lobeck. «ai mss. 2 <xal> inserted by Schwartz.
3 ratnp .. . Zeis. These words are not found in Euse-
bius (Praep. Ev. ii. 3), and are rejected as a gloss by Stahlin.

@ j,e. the Grim or Terrible One.

’ Compare this formula of the Phrygian with that of
the Eleusinian mysteries, quoted on p. 43. See also the
Appendix on the Mysteries, p. 388.

EXHORTATION TO THE GREEKS

The a of Demeter commemorate the cHap.
amorous embraces of Zeus with his mother Demeter, ¢; at
and the wrath of Demeter (I do not know what to eae
call her for the future, mother or wife) on account
of which she is said to have received the name
Brimo”%; also the supplications of Zeus, the drink of
bile, the tearing out the heart of the victims, and
unspeakable obscenities. The same rites are per- (iii.) of
formed in honour of Attis and Cybele and the Cr hete ae
Corybantes by the Phrygians, who have spread it the Cory-
abroad how that Zeus tore off the testicles of a ram, oui
and then brought and flung them into the midst of he same

ose of

Demeter's lap, thus paying a sham penalty for his Demeter
violent embrace by pretending that he had mutilated
himself. If I go on further to quote the symbols of
initiation into this mystery they will, I know, move
you to laughter, even though you are in no laughing
humour when your rites are being exposed. “I ate
from the drum; I drank from the cymbal; I carried
the sacred dish; I stole into the bridal chamber.’’ ?
Are not these symbols an outrage? Are not the
mysteries a mockery? But what if I were to add
the rest of the story? Demeter becomes pregnant; The
the Maiden grows up; and this Zeus who begat her eee
has further intercourse, this time with Persephone
herself, his own daughter, after his union with her
mother Demeter. Totally forgetful of his former
pollution Zeus becomes the ravisher as well as father
of the maiden, meeting her under the form of a
serpent, his true nature being thus revealed. At
any rate, in the Sabazian mysteri ies the sign given to
those who are initiated is “the god over the breast” ;
this is a serpent drawn over the ‘breast of the votaries,
a proof of the licentiousness of Zeus. Persephone

OAP.
II

CLEMENT OF ALEXANDRIA

Atos. Kvet Kat 7) Depegarra maida raupdjoppov'
aérer, Pyot Tis TrounTis eldwAKos,

tadpos SpaKovTos Kal maTIp Tavpov dSpaxwr,
ev oper TO Kpudiov, BouKddos, TO Kevtpiov,+
Bovkodtkov, otpar,” Kévtpov Tov vapOynKa émuKadav,
ov 61) avaotépovow ot Baxryxor. PovAer Kal Ta
Depedarrys avboroyea Sunynowpas cou Kal TOV
xahabov Kal THY apmayny THY b770 “Adwvews Kal
TO xdopa* THs ys Kat tas Bs tas EvBovAéws
Tas ovyKataToleioas taiv Beatv,® dv ay aitiav év
Tots Ocopodoptors epanilorres Xotpous eupar-
Aovow ; TaUTnY tiv pvboroyiav at yuvatkes rot-
Kiws KATO mow €optalovat, _Ocopodopia, UKtpo-

. bopia, “Appnto 0 ta, 70 Aur omws THV Depeharrns
e PP”) p p } p n

exTpaywoobaat apTayny.

ale. yap Avovdcov pvatipia TtéAcov andvOpwra:
Ov eloere maida ovTa evoTAw KUwWijcEL TEpLyo-
pevovTay Koupijtav, d0Aw dé SroSbyrwv Turavwy,
amaTnoavres mrauSapucsdeow aluppacw, obTou 5)
ot Turaves dueomacay, ETL vamlaxov ¢ ovTa, WS 6 THS

Teder is TrounTys “‘Oppeds dynow 6 Oo @paiees:

K@vos Kal pouBos Kal Talyvia KayTrectyula,
~ / 4 > ¢ /
pnda te xpvoea Kala trap’ “Komepidwv dvyv-

WVMwV.

\ ~ ¢ ~ ~ ~ \ > ~ 4 3
Kal THOE vp Tis TedeTHS TA aypeta otuBoda ovK
axpetov eis KaTtayvwow mapabécbar: aorpdyaros,

1 xevtplov Dindorf. xévTpov mss.

2 év .. . olua] dv Specr Kpidiov BovKodho KévTpov’ Pépwv
[7o—otwar] Tournier.

4 eae jowuac Dindorf. denyjooua Mss,

4 ydoua from Eusebius. oxicpa mss.
5 reiv Geotvy Wilamowitz. 77 @e¢ Rohde.

EXHORTATION TO THE GREEKS

also bears a child, which has the form of a bull. To be cHap.
sure, we are told by a certain mythological poet that ™

The bull begets a snake, the snake a bull ;
On hills the herdsman bears his mystic goad,—

the herdsman’s goad being, I think, a name for the

wand which the Bacchants wreathe. Would you The rape of
have me also tell you the story of Persephone Pe'sePhone
gathering flowers, of her basket, and how she was

seized by Hades, of the chasm that opened in the

earth, and of the swine of Eubouleus that were
swallowed up along with the two deities,” which

is the reason given for the custom of casting swine

into the sacred caverns at the festival of the
Thesmophoria? This is the tale which the women
celebrate at their various feasts in the city, Thesmo-

phoria, Scirophoria, Arretophoria, where in different

ways they work up into tragedy the rape of
Persephone.

The mysteries of Dionysus are of a perfectly savage The _
character. He was yet a child, and the Curetes were sealing
dancing around him with warlike movement, when
the Titans stealthily drew near. First they beguiled
him with childish toys, and then,—these very Titans
—tore him to pieces, though he was but an infant.
Orpheus of Thrace, the poet of the Initiation, speaks
of the

Top, wheel and jointed dolls, with beauteous fruit
Of gold trom the clear-voiced Hesperides.

And it is worth while to quote the worthless ? symbols
of this rite of yours in order to excite condemnation :
« The Greek reads, ‘tthe two goddesses”; but Clement

can hardly have meant this.
> For the word-play see p. 28, n. a.

CLEMENT OF ALEXANDRIA

Ger odatpa., a7popthos, pnaa, popBos, é EDOTITPOV, TTOKOS.

16 P.

“AOnva Lev ov TH Kapolav Too Avovicov tdedo-
pevn IlaAAas € €K TOU m™dAAew Ty Kapolav mpoonyo-
pev0n* of dé Tirdves, ot Kat dvaomdacavres avTov,
A€Byta Twa Tplrrooe emBévtes Kat tot Avoviaov
euPaddovtes TA pen, Kkabyibouv TpoTepov ETELTO
dBeAlokots mepuTetpavtes “‘brretpexov ‘H¢atorouo.”’
ZLevs de VaTE epov emupaveis (et Beds tv, Taxa TOV
THS Kvions TOV OTT LEVEY Kpe@v peradapuv, 7s
67 To yEepas Aayetv ”” opodoyotow Spav ot Aeot)
Kepauv@ tovs Tirdvas aikilerae kat Ta jréAn Too
Avovicov "AnoAAwr 7H maidt Tapakatatiferat
Katabdar. 06 dé, ov yap nmretOynce Avi, eis tov Ilap-
vacoov dépwv KarariBerat Sveomagpevov TOV VEKpOv.
Ez Oédeus oe éemomreboa Kal KopuBavrwy opyia,
TOV TpiTov | adeApov a ATOKTELVAVTES OUTOL THY Kepa-
Anv Tob vexpod dowrkide erexaduibdtyv Kal KaTa-
otéebavre eOaarnv, dépovres emt yaAKhs aomidos
to Tas Umwpetas Tob "OAVpTov. Kal Tatr’ EoTL
Ta pvoTypia, ouveAdvTe ddavar, povor Kat Tadot ot
d€ (epets of THVde, os "AvaxtoteAcaTas ots jeAov
Kadety Kadobot, mpooemiTepatevovTar TH ouudopa,
oropilov amayopevovtes céAwov emt tpamelys Tt-
Gévar- otovrar yap 81) €« Tod aiwatos Tob azrop-
pvevros TOO KopuBavruxob TO o€Awoy EKTEPUKEVAL"
womep dyreher Kat at Jeopodopialoveat THs powds
Tovs KoKKous TapapuAdrrovaw €abiew Tovs amo-

« Pallas from pallein.

>’ Homer, /liad ii. 426. Over Hephaestus, #.e. the fire.

“« The ‘* Princes” are the Corybantes or Cabeiri. See
Pausanias x. 38. 7.

EXHORTATION TO THE GREEKS

the knuckle-bone, the ball, the spinning-top, apples, CHAP,
wheel, mirror, fieece ! Now Athena made off with
the heart of Dionysus, and received the name
Pallas from its palpitating.* But the Titans, they
who tore him to pieces, placed a caldron upon a
tripod, and casting the limbs of Dionysus into it first
boiled them down; then, piercing them with spits,
they “held them over Hephaestus.”® Later on
Zeus appeared ; perhaps, since he was a god, because
he smelt the steam of the flesh that was cooking,
which your gods admit they “receive as_ their
portion.”° He plagues the Titans with thunder,
and entrusts the limbs of Dionysus to his son
Apollo for burial. In obedience to Zeus, Apollo
earries the mutilated corpse to Parnassus and lays it
to rest.

If you would like a vison of the Corybantic The ;
orgies also, this is the story. Two of the Corybantes re ae
slew a third one, who was their brother, covered the
head of the corpse with a purple cloak, and then
wreathed and buried it, bearing it upon a brazen
shield to the skirts of Mount Olympus. Here we see
what the mysteries are, in one word, murders and
burials! The priests of these mysteries, whom such
as are interested in them call “ Presidents of the
Princes’ rites,’ % add a portent to the dismal tale.
They forbid wild celery, root and all, to be placed on
the table, for they actually believe that wild celery
grows out of the blood that flowed from the murdered
brother.é It is a similar custom, of course, that is
observed by the women who celebrate the Thesmo-
phoria. They are careful not to eat any pomegranate

¢ For this legend of the Corybantes see A. B. Cook,
Zeus, i. 107-108.

CLEMENT OF ALEXANDRIA

OAP. meTTWKOTAS yaual, ex TOV ToD Atov¥acov aiwatos
otayovwv BeBrAaoTnKévar vopilovoatt ras pouds.
Kafeipovs d€ tovs KoptBavras KaAobvres Kal
Tederiy KaBerpuery KkatayyeMovow: avTa yap on)
TOUTW Tw adeApoKTovan THY Klorny dveAoueven, ev 7)
to tod Atovtaov aidotov améKeito, eis Tuppyviav
KaThyayov, evdKAeots EuTopor doptiov: KavTatla
duetpiBétynv, duyade ovTe, THY moAvTipytov evacBelas
dvdacKaAiayv, atdoia Kal KloTyy, Opyoxevew Tapa-
Beweven Tuppnvois. du Hv aitiay ovK ametKoTws
tov Atovucdv twes "Attw mpocayopevec0a JéAovow,
alooiwy |oTepnevov.

Kat ti Gavpacrov ef Tuppnvot ol t BapBapor aloypots
ovTws teAioKovTat malypacww, ¢ omou ye “AOnvaiors
Kat TH AAAn ‘EAAdéu, aidotpac Kat A€éyew, alayvvns
eum Acws 7 mepl THY Aja pvbodroyia ; GAwpevy
yap 7 Ano KaTO CyTnow THs Ouyarpos THs Kopys
Tepl THY "Edevotva (77s ’"Artixhs 5€ éore TobTO TO
Xwpiov) a amoKapvet Kat dpéate emailer Avrroupev7.
tobTo Tots pevoupevors amayopeveTat €lo€Te vov,
iva p21) Soxotev of teTeAcopevor pyretoBac THY

17 P ddupoperny. wKouv | be THVUKAOE THY ‘EXevoiva ot
“ynyevets: évépara avtois BavBw Kat AvoavAns
Kat TpumtddAenos, ete S€ EvproAmds te Kal EdBov-
devs: BovkodAos 6 TpimroAcuos Hv, mouujy dé 6
EtpodAmos, avBurns d€ 6 EdBovdeds: ad’ dv to
EdvpodAmdav Kat To Kyptxwv 10 tepodavtikov 87)
totto “Abyvyo. yevos yvOnoev. Kat 57) (od yap
avijow p27 obvxt eizetv) Eevicaca 1) BavBw tiv Anw

1 youifovca Wilamowitz. vopifouce mss.

@ i.e. Persephone.
> Literally, ‘*the hierophantic clan.” The hierophant

EXHORTATION TO THE GREEKS

seeds which fall to the ground, being of opinion that
pomegranates spring from the drops of Dionysus’
blood. The Corybantes are also called by the name
Cabeiri, which proclaims the rite of the Cabeiri.
For this very pair of fratricides got possession of the
chest in which the virilia of Dionysus were deposited,
and brought it to Tuscany, traders in glorious wares!
There they sojourned, being exiles, and communicated
their precious teaching of piety, the virilia and the
chest, to Tuscans for purposes of worship. For this
reason not unnaturally some wish to call Dionysus
Attis, because he was mutilated.

Yet how can we wonder if Tuscans, who are
barbarians, are thus consecrated to base passions,
when Athenians and the rest of Greece—I blush
even to speak of it—possess that shameful tale
about Demeter? It tells how Demeter, wandering
through Eleusis, which is a part of Attica, in search
of her daughter the Maiden, becomes exhausted
and sits down at a well in deep distress. This
display of grief is forbidden, up to the present
day, to those who are initiated, lest the worshippers
should seem to imitate the goddess in her sorrow.
At that time Eleusis was inhabited by aborigines,
whose names were Baubo, Dysaules, Triptolemus,
and also Eumolpus and Eubouleus. Triptolemus
was a herdsman, Eumolpus a shepherd, and Eu-
bouleus a swineherd. These were progenitors of
the Eumolpidae and of the Heralds, who form the
priestly clan’ at Athens. But to continue; for J
will not forbear to tell the rest of the story. Baubo,

(see Appendix on the Mysteries, p. 385) was chosen from
= Eumolpidae, the dadouchos or torch-bearer from the
eralds.

CHAP,
8

The rite
of the
Cabeiri

The tale
of Demeter
aud Baubo

iis

18 P.

CLEMENT OF ALEXANDRIA

opeyer KuKE@va avThH THs Se dvawopev7)s AaBetv
Kal metv ovK eGehovons (zrevOipys yap Vv) 7reEpt-
adyns 7 BavBe yevopern, ws drrepopabetoa o7Gev,
dvaorée\erau TO aidota Kal ETBELICVUEL TH beD- 1
be TEpTETAL TH Oper 7 Ajw Kat pLoAus Tore déxerau
TO ToTOV, jobecioa TO Oeduare. TAaUT €OTL Ta
Kpuda trav "A@nvaiwy pvathpia. tadrd TOL Kal
“Opdeds dvaypader. Tmapabjcopat d€ cou avTa Tob
Opdews TO em, i” éyns waptupa THs avavoxvvTias
TOV pvoTAywyov'

“A > ~ / > 4 A \ /
Ws elmotoa mémAovs aveotpeTo, detEe Se Travra |
/ A Ss
GwpATos Obdé TpéTOVTA TUTOV: Traits 8 Hev “laxyxos,
/ ~ ~
xeipl TE pv pintacKe yeAdv BavBots b7o KoAzous*
¢ > > \ Ss ‘8 Q / iS 3 ae A ~
7 O Emel ovv peldnoe Ded, peidna ev Ova,
de€ato 8° aiddov dyyos, év @ KUKEwY EVEKELTO.

,
KaOTL TO ovvOnua °EAevowiwv pevoTnpio: " ev7)-

OTE€VOQa, €7TLOV TOV KUKEOVO, eAaBov exc KLOT?S,

epyaodrevos ‘ ameDeuny ets KaAaBov Kal éx xaAddbov
,

els KLOTHY. ” Kadd ve TO, Jecpara Kat beg TMpeTovra.

aga peev obv vuKTos Ta TeA€omaTa Kal TUpdS Kat

tod. ““ peyadnjropos, paddov d€ patarodpovos

*Epexbevdav Onpov, ™pos d€ Kal TOV acy

‘EMyvwv, ototwas “ weve. teAevTycavTas doo
1 éyyevoduevos Lobeck.

# The Greek word represents a mixed drink composed of
barley-meal, grated cheese and Pramnian wine. The same
word is used for the draught mentioned in the formula of
the Eleusinian mysteries.

» Lobeck suggested ‘*having tasted,” which meaning
can be obtained by a slight change in the Greek; see
note on text. This would bring the passage more into
line with the Phrygian formula quoted on p. 35. I have

EXHORTATION TO THE GREEKS

having received Demeter as a guest, offers her a CHAP.
draught of wine and meal.” She declines to take
it, being unwilling to drink on account of her
mourning. Baubo is deeply hurt, thinking she has
been slighted, and thereupon uncovers her secret
parts and exhibits them to the goddess. Demeter is
pleased at the sight, and now at last receives the
draught,—delighted with the spectacle! These are
the secret mysteries of the Athenians! These are
also the subjects of Orpheus’ poems. I will quote
you the very lines of Orpheus, in order that you may
have the originator of the mysteries as witness of
their shamelessness :

This said, she drew aside her robes, and showed

A sight of shame; child Iacchus was there,

And laughing, plunged his hand below her breasts,
Then smiled the goddess, in her heart she smiled,
And drank the draught from out the glancing cup.

And the formula of the Eleusinian mysteries is as The
follows: “I fasted; I drank the draught; I took Pleusinan
from the chest ; having done my task,’ I placed in

the basket, and from the basket into the chest.”
Beautiful sights indeed, and fit for a goddess! Yes,

such rites are meet for night and torch fires, and for

the “ great-hearted’’—I should rather say empty-
headed—people of the Erechtheidae,° with the rest

of the Greeks as well, “whom after death there

translated the reading of the mss., leaving the English as
vague as is the Greek. It seems fairly clear, however, that
some of the worshippers’ acts are symbolic imitations of
what the goddess is supposed to have done. See Appendix,
p. 384, n. 3.

¢ The great-hearted people of Erechtheus are mentioned
in Homer, Iliad ii. 547. Erechtheus, a legendary king of
Athens, had a temple, the Erechtheum, on the Acropolis.

C 43

CLEMENT OF ALEXANDRIA

CAP. odd€ EAmovTaL.” Tice 41) pavreverau “HpdkaAectos
19 P.O "Egéovos ; a, vuKrimo|Aots, pedyous, Baxxous, Arjvaus,
pvorats, if Tovrous darevhet Ta peta Odvarov, Tovrous
pavTeveTat TO Trip: “ra yap vouiloueva Kata av-
Opamrous pvoTnpLa aviepwort pevobvra.””
djLos ov Kal drroAnypes Kev?) TA pvoTHpiat Kal
Tod OpdovTos amatn Tis éoTLW Opyoxevojern, TAS
GpvyTovs GVTWS pUHoELs Kal TAS Gvopyvdorous
TeAeras evoeBeta, vobw TpooTpeTromeveny otar de
Kal at Korat at pootucat’ del yap dmroyupvdrcau
Ta dywa avrav Kal Ta dppyra efeimretv. ov onoopat
TaUTAa Kal TuUpapides Kal Tohdrrat Kal moTava
Todvoudara yovdpor TE addy Kat Opaicuy, Opytov
Avovicov Baccdpov; ovxt de p powat 7 pos Totade Kal
Kpddav” vdpOnkés Te Kal KUTTOL, mpos dé Kal POoi is Kal
peeves ; TavT eorw adray Ta ayia. Kal Tpoo-
ert Ins ® O€udos_ TO droppyta avpBora 0 opiyavov,
Avyvos, Eidos, Krels yuvaucetos, Os €oTU, cddrjws
Kal pLvoTLK@s eElmely, pdpLov yuvaretov. @ THs
eudavods ones. mdaAau pev dvOpebrrous
owdpovobow eTiuKadAuL La WOOVAS vv§ 7 Vy CL TEN LEVI)
vovi d€ Tots pvovp.evors meipa * TIS dxpacias vv&
eott Aadoupevn, Kal TO 7p ehéyxer Ta maby
Sadovxovpevov. amdaBecov, w lepodavra, TO Tip:

lira muoriipea after xev) Mayor: after dpdxovros Mss.
? Kpddat Morellus. xapdia: Mss.
3 I'4s Wilamowitz. 77s Mss.
4 teipa Wilamowitz. 7 iepa mss.

« See the mention of the chest in the Cabeiric rite, p.
41, and in the Eleusinian formula, p. 43.

> Gé Themis is the result of an emendation of Wilamowitz,
accepted by Stéhlin. It necessitates only a minute change

EXHORTATION TO THE GREEKS

await such things as they little expect.” Against cHap.
whom does Heracleitus of Ephesus utter this gy. eitus
prophecy? Against “night-roamers, magicians, bears
Bacchants, Lenaean revellers and devotees of the Les
mysteries.” These are the people whom he those are
threatens with the penalties that follow death ; for in ile
these he prophesies the fire. “ For in unholy fashion ™YS'*""*
are they initiated into the mysteries customary

among men.”’

The mysteries, then, are mere custom and vain The myster-

opinion, and it is a deceit of the serpent that men profane and
worship when, with spurious piety, they turn unholy
towards these sacred initiations that are really pro- ee
fanities, and solemn rites that are without sanctity.
Consider, too, the contents of the mystic chests @ ; Contents of
for [ must strip bare their holy things and utter the ee ace
unspeakable. Are they not sesame cakes, pyramid
and spherical cakes, cakes with many navels, also
balls of salt and a serpent, the mystic sign of
Dionysus Bassareus? Are they not also pome-
granates, fig branches, fennel stalks, ivy leaves, round
cakes and poppies? These are their holy things!
In addition, there are the unutterable symbols of Gé
Themis,? marjoram, a lamp, a sword, and a woman’s
comb, which is a euphemistic expression used in the
mysteries for a woman’s secret parts. What manifest
shamelessness! Formerly night, which drew a veil
over the pleasures of temperate men, was a time for
silence. But now, when night is for those who are
being initiated a temptation to licentiousness, talk
abounds, and thetorch-fires convict unbridled passions.
Quench the fire, thou priest. Shrink from the
in the Greek. The deity referred to is then the earth-
goddess, of whom Demeter and Cybele are other forms.

CAP.
II

20 P.

CLEMENT OF ALEXANDRIA

aidéoOnre, dqdobyxe, Tas Aapmddas: éAdyyer cov
TOV “Taxxov TO hOs* emritpexpov dmroxpripae TH
VUKTL Ta pvoTHpia* oKdTEL TeTYULACOW TA dpy.a.
TO mop ody vmoxpiverars eAéyxew Kal KodAdlew
KeAeveTau.
~ ~ > / A / > / \
Tatra ta&v abléwy ta pvotypia: abéous dé
elkOTWS aTrOKAA® ToUTOUS, OL TOV eV OVTWS OVTA
feov HyyvoyjKacw, tadiov d€ bro Titrdvwv dia-
omw@pevov Kal yUvaov tevOody Kal dpia GppyTa ws
adn Bas om aioxvvns dvavoxvvTws o¢Bovow, Ourri}
EVEOXTILEVOL TH | abeoryTL, Tporepa pe, Kal? nv
ayvoovar TOV Deov, TOV OVTWS ovra. pa yvepilovres
Deov, € eTEpa be Kal devtépa 57) Tavry TH TAGvy Tous
ovK OvTas ws OVvTas vouilovTes Kal Beods TovTOUS
> / \ > ” v7 ~ \ ? \
dvop.alovTes ToUs OVK OVTWS dvTas, UGAAoV Sé OvdE
ovras, povov dé Tod ovdpuaTtos TeTUXNKOTaS. Sia
TobTS ToL Kal 6 amrdaToAos died€yyer FUas “ Kai
oy / ” / ce ~ ~ ~ > /
nre E€vor”’ éywr “ THv Siabykav ths emayyeAias,
eArrida pu) €xovTes Kal aleou ev TH KOopW.””’
A > \ / ~ ~ ~ a
TloAAa Kayaba yévoito TH THV Ukvav Baorre?,
Gotis mote Hv [’Avdyapots].1 obdtos tov moAiTyv
Tov €avTod, Tv mapa Kulixnvots untpos THv Dedv
TeXeTHV aTropiovpevov Tapa UKVais TYuTTAVEY TE
1 [’Avdyapors] Casaubon.

@ Clement means that fire is God’s instrument for judg-
ment (cp. 1 Corinthians iii. 13) and punishment (St. Matthew
xviii. 8, etc.). The torch-fires of Eleusis are at once a
revelation of misdoings and a premonition of the retribution
to come ; hence they are fulfilling the fire’s appointed task,
and not merely playing a spectacular part.

>’ The Greek &@eos means something more than ‘*‘ godless,”
and yet less than the positive English word ‘‘ atheist.” It
was applied (see next paragraph) to philosophers who denied

EXHORTATION TO THE GREEKS

flaming brands, torchbearer. The light convicts cuap,
your lacchus. Suffer night to hide the mysteries.
Let the orgies be honoured by darkness. The fire
is not acting a part; to convict and to punish is its
duty.%

These are the mysteries of the atheists.2 And Greeks are
I am right in branding as atheists men who are [Herel
ignorant of the true God, but shamelessly worship a
child being torn to pieces by Titans, a poor grief-
stricken woman, and parts of the body which, from
a sense of shame, are truly too sacred to speak of.
It is a twofold atheism in which they are entangled ;
first, the atheism of being ignorant of God (since
they do not recognize the true God); and then this
second error, of believing in the existence of beings
that have no existence, and calling by the name of
gods those who are not really gods,—nay more, who
do not even exist, but have only got the name. No
doubt this is also the reason why the Apostle con-
victs us, when he says, “ And ye were strangers from
the covenants of the promise, being without hope
and atheists in the world.” °

Blessings be upon the Scythian king, whoever he Noble
was. When a countryman of his own was imitating ¢“™P!®
among the Scythians the rite of the Mother of the Scythian
Gods as practised at Cyzicus, by beating a drum and pee

the existence of the gods; also to Christians, partly on the
same ground, partly because they could show no image of
their own God. As used here, the word conveys a theo-
logical rather than a moral imputation, so that ‘atheist ”
is the nearest rendering. Clement continually retorts that
his adversaries were the true atheists. See p. 145.

¢ Ephesians ii. 12. ‘* Without God” is the rendering in
both the Authorized and the Revised Versions; but
** atheist” is necessary here to bring out the point.

21 P.

CLEMENT OF ALEXANDRIA

emuKTUTODVTA Kal KupBadov emnyotvra Kal Tob
" TpaxyAov Twa peqvaydprav eSNpTNLEvoy, KareTogev-
ev, ws dvavOpov avrov te Trap “EAAnou yeyevnpe-
vov Kat Ths OnAcias Tots dows UKvbav ddacKadov
vooov. wv 1 xapw (ov yap ovdapas dmoKpuTTéov)
favualew €mevot jeoe OTW zpome Edjpepov Tov
"Akpayavrivov Kal Nuxdvopa tov Kuzpiov Kai
Ataydpav xat “Iamwva ta Mndiw } rov te Kupyvaiov
ia / > a i 2 >) + > A
emt ToUTOUS EKetvov ([o ] ®eddwpos ovoua avTa)
Kat twas aAAouvs ovxvovs, cwhpovws BeBuwxoras
Kal kalewpaxoras ogvrepov mov tov dAoLToV
avOpwimwy tiv audi tods Oeods todtovs mAarny,
> / > ‘ie > \ \ > / b] \
afous emuceKAnKaow, el KaL THY ddr Gevav avriy
pea) vevonKoTas, aAAa, THY agree ye STWMTEVKOTAS,
Omep ov OpLUKpov els arn Devav ® dpovycews € Cmrupov
avapverat OTe phLa @v oO pev Tus Tapeyyug Tots
Alyumrious, “ et Deods vopilere, 1 Opynvetre adtovs
pndé KomTecbe: el d€ mevOeire avrous, pennere
rouTous nyetabe eivat Beovs,”’ 6 8 “Hpakdréa ex
EvAov AaBwv KatecKevacpévoy (ETvye be Efwv Tu
7 e > / (ag s / Chall, 4 / ”) am
otKol, ola elKOs) eta 67), @ Hpdxdes, elirev:

“yov cou 797) KaLpos, womep Etpucbe?, a ard.p d7) Kal
Hptv vmoupyjaa. TOV TproKaiwéKaTov tobrov aOAov
Kat Avayopa Tovifov * Tapackevdoal.” KaT adTov
els TO Tp evelyKev ws EvAov.

1 +m MyNlw Miinzel. dv pajdcov Mss.
2 [6] Dindorf.
8 dd7Oevav Sylburg. dd7Gelas Mss,
4 rotwov Cobet. Todor mss.

@ Literally a ‘*menagyrtes” or ** metragyrtes,” that is, a
wandering priest of Cybele, the Mother of the Gods. See

. 168, n. a, for a further description of these priests.

> Herodotus iv. 76.

EXHORTATION TO THE GREEKS

clanging a cymbal, and by having images of the cyap.
goddess suspended from his neck after the manner 1!
of a priest of Cybele,* this king slew him with an
arrow,” on the ground that the man, having been
deprived of his own virility in’ Greece, was now
communicating the effeminate disease to his fellow
Scythians. All this—for I must not in the least The term
conceal what I think—makes me amazed how the eee
term atheist has been applied to Euhemerus of applied
: ; : by Greeks
Acragas, Nicanor of Cyprus, Diagoras and Hippo of
Melos, with that Cyrenian named Theodorus and a
good many others besides, men who lived sensible
lives and discerned more acutely, I imagine, than
the rest of mankind the error connected with these
gods. Even if they did not perceive the truth itself,
they at least suspected the error; and this suspicion
is a living spark of wisdom, and no small one, which
grows up like a seed into truth. One of them thus
directs the Egyptians: “If you believe they are
gods, do not lament them, nor beat the breast; but
if you mourn for them, no longer consider these
beings to be gods.”® Another, having taken hold
of a Heracles made from a log of wood—he happened,
likely enough, to be cooking something at home—
said : “Come, Heracles, now is your time to under-
take this thirteenth labour for me, as you did the
twelve for Eurystheus, and prepare Diagoras his
dish!” Then he put him into the fire like a log.
¢ The philosopher referred to is Xenophanes. See
Plutarch, 4 matorius 763 p and De Is. et Osir. 3798. Mourn-
ing for dead gods was a conspicuous feature of some ancient
religions. In Egyp:* Osiris was mourned for (see the
reference to his funeral rites on pp. 109-11); in Asia Minor,
Attis ; and Adonis in Syria. The ‘* weeping for Tammuz”
of Ezekiel viii. 14 is an example of Adonis-worship.
49

CAP.
II

22 P.

CLEMENT OF ALEXANDRIA

"Axporntes dpa apablas abedrns Kat Sevodaypo-
via, @v €KTOS pévEelw GTOVdacTEoV. OvxX opds TOV
tepodavTnv Tijs adn Betas Mwoea TpooTarrovTa
OAadiav Kal GTO KEKOpLILEVOV pea) exkAnoaralew, Kal
Tpooere TOV ek Topvns; aiviTTeTat dé da pev
TOV mpoTépwv Tov afeov TpoTov Tov THs Oelas Kai
yovijov Suvdpews eatepypevov, dia Se Tod Ao.zrod
Tob Tpitov Tov ToAAOvs emrvypadhopevov WevdwrUj.ous
Beods avti Tob povov dvtos Deod, wWomep 6 EK TIS
mopvns Tods toAAods emuypadeTar Tatépas ayvoia
Tod mpos adAnfevav tratpos. Hv dé Tis euduTos
apxyaia mpos ovpavov avOpuitrois Kowwvia, ayvoia
pev eokotiopevn, advw dé mov SivexOpwcKovea Tod
okoTous Kal avaAdpmovoa, olov 81 exetvo A€AeKTat

\
TWt TO

ca A ¢€ ~ / > ” r) /
opds Tov visod Tdvd’ dmeipov aifépa
\ ~ / ” > ¢€ A > > 4
Kat yhv mépi€ exovl’ bypais ev ayKddAas;

A) aN
KQL TO

@ ys OxT HO Karl ys exw edpav,

GoTts ToT €f av, SvaTémaaTos elovdety, |

Kat 60a dAXa Towabra mrounTav gdovar maides.
"Evvowa dé TapTnwevat Kal Tapnypevat THS
evfetas, oA€F prac ws adn Bas, TO ovpaviov purer,
Tov avOpwrov, otpaviov é&étpeav Siaitns Kal
eeravucav emi yhs, ynivous mpooavexyew avaTei-
cacat TAdopaow. of pev yap ev0éws audi THV

@ ** Hierophant” is the literal rendering. For the
hierophant’s office see p. 40, n. 6, and Appendix p. 385.
> See Deuteronomy xxiii. 1, 2.

EXHORTATION TO THE GREEKS

It appears then that atheism and daemon-worship cHap.
are the extreme points of stupidity, from which we ,.U.
must earnestly endeavour to keep ourselves apart. and daemon-
Do you not see Moses, the sacred interpreter % of the Tee
truth, ordering that no eunuch or mutilated man stupidity
shall enter the assembly, nor the son of a harlot ??

By the first two expressions he refers in a figure to

the atheistic manner of life, which has been deprived

of divine power and fruitfulness; by the third and

last, to the man who lays claim to many gods, falsely

so called, in place of the only real God ; just as the

son of a harlot lays claim to many fathers, through
ignorance of his true father. But there was of old ee
implanted in man a certain fellowship with heaven, fellowship
which, though darkened through ignorance, yet at With heaven
times leaps suddenly out of the darkness and shines

forth. Take for instance the well-known lines in

which someone has said,
Seest thou this boundless firmament on high,
Whose arms enfold the earth in soft embrace ?°
and these,

O stay of earth, that hast thy seat above,
Whoe’er thou art, by guessing scarce discerned ; 4

and all the other similar things which the sons of
the poets sing.

But opinions that are mistaken and deviate from False
the right—deadly opinions, in very truth—turned ¢Pimion
aside man, the heavenly plant,’ from a heavenly man to
manner of life, and stretched him upon earth, by PTA
inducing him to give heed to things formed out of
earth. Some men were deceived from the first

¢ Euripides, Frag. 935.
# Kuripides, Trojan Women 884—5.
¢ Plato, Timaeus 90a; cp. p. 217.

cg 51

CLEMENT OF ALEXANDRIA

CAP. ovpavod Oéav dmrarespevot Kal oer movyn memarev-
NM xétes TOV dorépwv TAS KLWI)CELS emBeuspevo
eGavpacdy TE Kal efeBelacay, feovs €x Tod Oetv
dvopacavres Tovs dorépas, Kal Tpocekdvnoav Tov,
ws “Ivdoi, Kal oehqvny, ws Dovyes: ot d€ THY eK
ys duopevery Tovs TEpous Spemropevor Kapmovs
Anw Tov otrov, ws "AGnvator, kat Avovucov Thy
autreAov, ws OnBator, Tpoonjyopevoay. aAAou Tas
dpo.pas THs Kakias emaKomaavTes Deorovobar Tas
avTiddcELs TpoaKLVobrTEs Kal TAS Guudopds. EVvTEd-
Bev tas "Epwias kat tas Edpevidas Ladapvaiovs
te kai IIpoorpomaious, éte 5€ "AAdotopas avaTe-
mAdKaow of audt THY oKynViy TonTal. didocddwv
dé On TWes Kal adTol peta TOdS TrOLNTLKOUS TAV
ev opy malay dvevdwAorrovobor TUTrous: tov DdBov
Kal tov "Epwra Kal THY Xapav Kal tv *KAmiéa,
@amep apérer Kat "Emievidns 6 traAavos "YBpews
kal “Avadelas ’APjvnow avaorjoas Bwpovs: ot
dé €€ adt@v opuwpevor TOV Tpaypdatwv exbeobvrat
tots avOpwmos Kal owuatiKas dvarAdatTovTal,
Aixn tis Kal KAwfo Kai Adxeous Kal “Arpomos
Kal Kiwopyevn, Arta Te Kal Carre, at "ArriKat.
EKTOS €oTl elonynTucos TpOTrOS amarns Jedv
TEPLTOUNTLKOS, Kal’ dv apiOodar Deovs Tous dwdeKa:
dv Kal Peoyoviav ‘Hatodos adder Tv adrod, Kat
oca Deohoyet “Opnpos. tehevtatos de droAcimeTau
(€mra yap of amavtes ovTOL TpOTOL) 6 amo TIS

@ This fanciful derivation comes from Plato, Cratylus
397 c—p, where Socrates is made to say that the first Greeks
had only the earth and the heavenly bodies for gods. Since
these were in perpetual movement (thein, to run) they called

EXHORTATION TO THE GREEKS

about the spectacle of the heavens. Trusting solely cuar.
to sight, they gazed at the movements of the heavenly yh teg of
bodies, and in wonder deified them, giving them the idolatry (.)
name of gods from their running motion.* Hence Spee
they worshipped the sun, as Indians do, and the bodies
moon, as Phrygians do. Others, when gathering the (ii) deifica-
cultivated fruits of plants that spring from the earth, {0n,0! the
called the corn Demeter, as the Athenians, and the the earth
vine Dionysus, as the Thebans. Others, after re- (iii.) gods
flecting upon the punishments of evil-doing, make ‘ented te
gods out of their experiences of retribution, worship- calamities
ping the very calamities. This is the source from

which the Erinyes and Eumenides, goddesses of ex-

piation and vengeance, as well as the Alastors,’ have

been fashioned by the poets of the stage. Even (iv.) gods
certain of the philosophers themselves, following the [2%
men of poetry, came to represent as deities the types human

of your emotions, such as Fear, Love, Joy, Hope; a
just as, of course, Epimenides did of old, when he set

up altars in Athens to Insolence and Shamelessness.

Some gods arise from the mere circumstances of (v.) gods
life deified in men’s eyes and fashioned in bodily weeee
form; such are the Athenian deities, Right, the fairs
Spinner, the Giver of lots, the Inflexible One,
Destiny, Growth and Abundance. There is a sixth vi.) the
way of introducing deception and of procuring gods, fi fhson
according to which men reckon them to be twelve

in number, of whose genealogy Hesiod sings his own

story, and Homer, too, has much to say about them.

Finally (for these ways of error are seven in all), (vii.) dei-

se dled bk
there remains that which arises from the divine “~ °"°%

them gods (theot). On learning about other gods they
extended the name to them.
> 1.e. avenging deities.

23 P.

CLEMENT OF ALEXANDRIA

Oeias evepyeatas THs els Tovs avOpusrous Kata
ywopevns Oppwpevos. TOV yap evepyeToovTa Ly)
ovvuEvTEs Geov avérAacav twas owripas Avooxov-
pous Kat “Hpakdda adcEikaxov Kat >AoKkAnmov |
> /
latpov.

Aira pev at dAvoOnpai te Kal émiBAaBets map-
exBaces Ths aAnfeias, KabéAKovaar otpavobev Tov
avOpwrov Kat eis Bapabpov mepitpémovaa. €éAw
de vyiv ev XP@ TOUS Beovs avrovs emidetEar Ozotol
TWes Kal El TWes, W’ HOH more THs mhavns Angyre,
avOus be TaAwdpopnonre els ovpavor. “ Hwev yep
Tov Kal 7LEts TEKVA 6 opyis, ws Kal ot Aourroi: 6 bé
Qeos aovatos wy ev eAcet, dia THY TOAANY ayamyv
avTob, nv Hydmnoev Huds, OvTas On veKpods Tots
TapamTwpacw ovvelworoinoev TH Xpiota@.”’ Cav
yap 0 Adyos Kal <6>1 ovvtadels Xprot@ ovverysodrat
Oe. of OE ert amoTou “ réKva. opyys ovopdlov-
Tat, Tpepopeva o opyi” nLets dé ovK opyijs Opeppara
ETL, ol THs TAdVNS dmeoTrao[Levol, docovres d€ emt
tv adAjfevav. tavTy Tou Hels Ot THs avoplas vIOt
mote Oia THY gdidavOpwriav tot Adyou viv viol
yeyovapev Too Oeot- duty dé Kal 6 vueTEpos
dmodveTar TroinTHs 6 “Axpayavrivos ’EumedoKAjs:

TOLYApTOL xaderjow aAvovres KaKOTNOW
” , Deter, / s
OU TIOTE detAalwv ANEWV AwdrjaeTe Oujov.

A \ \ a / \ / \

Ta pev 07) TActoTa penvbevtar Kal mémAGOTAL TeEpt

~ aA © ~ Ul
Jedv tyutv: ta dé 60a Kal? yeyevnobar breiAnmrat,

~ > > ~ > ~
Tatra S€ mepl avOpwimwyv alcypav Kal aceAyas

>
BeBiwkdoTwv avayéypamrac:
1 <¢> inserted by Schwartz.
2 goa xat Mayor. [kai] doa Stahlin. «al dca mss,

EXHORTATION TO THE GREEKS

beneficence shown towards men; for, since men did CHAP.
not understand that it was God who benefited them, ™
they invented certain saviours, the ‘Twin Brothers,
Heracles averter of evils, and Asclepius the doctor.

These then are the slippery and harmful paths rExhortation
which lead away from the truth, dragging man down [oaandon
from heaven and overturning him into the pit. But for the
I wish to display to you at close quarters the gods “““"
themselves, showing what their characters are, and
whether they really exist; in order that at last
you may cease from error and run back again to
heaven. ‘ For we too were once children of wrath,
as also the rest; but God being rich in mercy,
through His great love wherewith He loved us, when
we were already dead in trespasses, made us alive
together with Christ.”* For the Word is living, and
he who has been buried with Christ is exalted
together with God. They who are still unbelieving
are called “children of wrath,” since they are being
reared for wrath. We, on the contrary, are no longer
creatures of wrath, for we have been torn away from
error and are hastening towards the truth. Thus we
who were once sons of lawlessness have now become
sons of God thanks to the love of the Word for man.

But you are they whom even your own poet, Em-
pedocles of Acragas, points to in these lines:

So then, by grievous miseries distraught,
Ye ne’er shall rest your mind from woeful pains.

Now the most part of the stories about your gods are
legends and fictions. But as many as are held to
be real events are the records of base men who led
dissolute lives:

@ Ephesians ii. 3-5. > Empedocles, frag. 145 Diels.
55

CAP.
Il

24 P.

CLEMENT OF ALEXANDRIA

Tudw Kal avin dé Badilere Kal TpiBov opbiv
edletav mpodurovres amyAGere THY bv axavbav
kai oxoAdTwv. Ti mAavdabe, Bpotol; tavcacbe,
paratot,
KaAAXimeTe oKoTinv vuKtos, pwTtos dé AdBeabe.

Tatra wiv 7 Tpopyrucr) Tapeyyug KaL TounTeKy)
LiBvdra- Tapeyyva de Kat 7) aAjGeva., yupvotoa
TOV KatamAnKTuc@y TOUTWYL KAL ExT AnKTUC@Y
mpoowneiwy Tov oxAov THY Oedv, ovvwvupiats Trot
tas do€o7oulas dueAéyxovaa.
Adrtixa yodv elaiv ot tpets Tovs Ziivas avaypa-
\ \ >? / >? > / \ \ \
dovaw, Tov prev AiBépos ev "Apxadia, tw d5é Aowra
Tot Kpdvov rraide, Tovtrow Tov pev ev Kprjrn, Oatepov
PS \ b] 7A ov tA Cee PS) \ a / 2 ~
e ev Apkadia madw. etou de ot mévte “AOnvas
e / \ \ ¢ / \ > /
troTiVevtar, THY prev ‘Hdatorov, Ty A@nvaiav-
trv d¢ Neidov, tiv Aiyumriav: Tpirny <TH >! rob
Kpovov, tv modemou evpétw: teTrdprny TH Avs,
nv Meoorjvio. Kopudaciay amo tis pntpos ém-
/ a | ~ \ / \ /
KexAjKkaow: emt maou THV ILdAAavtos Kal Tiravidos
THs “QOkeavod, 7) Tov matépa dvoceBds Katabicaca
TO TaTpwWwW KEKOOLyTAL SépuaTL WoTEp KWwdiw.
1 <rhy> inserted by Wilamowitz.

« Sibylline Oracles, Preface, 23-25, 27.

> The word Sibyl was applied to prophetesses who
delivered oracles at certain shrines, such as Cumae or
Erythrae. It was appropriated by the authors of that long
series of pseudo-prophetic verses which has come down to
us under the title of the Sibylline Oracles. These date from
various periods between the second century B.c. and the
seventh century a.p. The earliest oracle is a Jewish work,
written in Egypt. Many of the subsequent ones are of
Christian, or Jewish-Christian, authorship. Their chief
object was to denounce the folly of polytheism and image-

EXHORTATION TO THE GREEKS

But ye in pride and madness walk ; ye left CHAP,
The true, straight path, and chose the way through WU
thorns

And stakes. Why err, ye mortals? Cease, vain men!
Forsake dark night, and cleave unto the light.

This is what the prophetic and poetic Sibyl ® enjoins
on us. And truth, too, does the same, when she
strips these dreadful and terrifying masks from the
crowd of gods, and adduces certain similarities of
name to prove the absurdity of your rash opinions.

For example, there are some who record three Many
gods of the name of Zeus®: one in Arcadia, the son pee
of Aether, the other two being sons of Cronus, the the same
one in Crete, the other again in Arcadia. Some acs
assume five Athenas: the daughter of Hephaestus,
who is the Athenian; the daughter of Neilus, who is
the Egyptian ?; a third, the daughter of Cronus, who
is the discoverer of war; a fourth, the daughter of
Zeus, to whom Messenians give the title Coryphasia
after her mother. Above all, there is the child of
Pallas and Titanis daughter of Oceanus. This is the
one who impiously slaughtered her father and is
arrayed in the paternal skin, as though it were a

worship, and they are frequently quoted by the early ©
Christian Fathers. Clement would seem to have believed in
the antiquity of those known to him, for he asserts (see
p. 161) that Xenophon borrowed from them.

¢ With this paragraph compare Cicero, De natura deorum
iii. 53-59. Both Cicero and Clement are using the work of
the ‘‘ theologians ” (theologoi), who tried to reduce to some
system the mass of Greek legend. On the reasons for this
multiplication of gods see Gardner and Jevons, Manual of
Greek Antiquities, pp. 95-96.

@ A goddess worshipped at Sais in Egypt, whom the
Greeks identified with Athena. See Herodotus ii. 59, etc.

CAP.
II

25 P.

CLEMENT OF ALEXANDRIA

A A >] / € A >] / ~
vat pv “Amdd\Awva oO jev ApuototéAns mpa@rov
€ , A >A@ ~ > 50 A , /, /
Hdalorov cat ’Abnvas (evtab0a 87 odiére mapHevos
4 ’A@nva), Sevtepov ev Kprrn tov KupBartos,
tpitov tov Atos Kal téraptov tov *ApKada TOV
LuwAnvot- Noptos odros KEeKANTaL Tapa "Apkaow*
’ A / \ / / % »”
emt tovrows tov AiBuv Katadéyer Tov Appovos:
¢ A / e A Py iz4 , ,
6 5€ Aidupos 6 ypappatiKos ToUTOLS EKTOV emrupepet
4A /, / \ \ ~ > /
tov Mayvntos. mocor de Kal viv AzroAAwves,
dvaplOuntor Ovnrot Kal emixnpol? twes avOpwrot,
elolv, of TapamAnciws Tots TpOELpHLEVvoLs €KELVOLS
KekAnevot; Ti O Et Got Tovs moAAovs Eloy.
2A Xr \ a“ A pli ~ A b] @ / a“
oxAnmovs 7) Tovs ‘Epuds tovs apiwoupevovs 7
tous ‘Hdaiorous tovs pvboroyoupevous ; pny Kal
TEPLTTOS e€ivat d0€w Tas aKOUS Dav tots moAAXots
/ > 4 > / > > q@ /
rovTous emukAvlwy dvduacw; adr at ye maTpides
avrTovs Kal at TéXVaL Kai ot Biot, mpos O€ ye Kat OL
7.
taho. avOpaous yeyovotas dueAéyxovow.
Y] ~ ¢ A A -
"Apns yoodv 6 Kal Tapa Tots 7ownTais, WS OLOV TE,
TETULNILEVOS,

*Apes, Apes, Bpotodovye, [LLarpove, reryeoTAATa,

e LAA , => \ > / e \
6 aAdompdcaAdos otros Kat avdpotos, ws ev
> > ~ \
Ezrixappos oqo, Uraprudrns 7" Lodorhfjs be
Opaka ofdev adrdv: dAAou 8é "ApKdda. Tobdrov de
"O 8 8 / 6 \ een ~ fs) a
pnpos dede08a pyaiv emt pijvas TproKaloeKa

1 émixnpo. Mayor. émikovpot MSS.

@ The skin usually worn by Athena is the aegis, a goatskin
ornamented with the head of the Gorgon, whom she had
slain. Clement’s story is evidently another explanation of
the aegis. See Cicero, De natura deorum iii. 59.

EXHORTATION TO THE GREEKS

fleece.* Further, with regard to Apollo, Aristotle CHAP,
enumerates, first, the son of Hephaestus and Athena
(which puts an end to Athena’s virginity) ; secondly,

the son of Cyrbas in Crete; thirdly, the son of
Zeus ; and fourthly, the Arcadian, the son of Silenus,
called among the Arcadians Nomius.? In addition

to these he reckons the Libyan, the son of Ammon ;

and Didymus the grammarian adds a sixth, the son

of Magnes. And how many Apollos are there at

the present time? A countless host, all mortal and
perishable men, who have been called by similar
names to the deities we have just mentioned.
And what if I were to tell you of the many gods
named Asclepius, or of every Hermes that is
enumerated, or of every Hephaestus that occurs

in your mythology? Shall I not seem to be
needlessly drowning your ears by the number of
their names? But the lands they dwelt in, the rhe gods

arts they practised, the records of their lives, ven ale
yes, and their very tombs, aos conclusively that lived and
they were men. bhai bs
There is for example Ares, who is honoured, so Examples
far as that is possible, in the poets— pe ata

Ares, thou plague of men, bloodguilty one, stormer of cities ;¢

this fickle and implacable god was, according to
Epicharmus, a Spartan. But. Sophocles knows him
for a Thracian, others for an Arcadian. This is the
god of whom Homer says that he was bound in
chains for a space of thirteen months:

> 2.¢. the ‘* pastoral” god, from nomeus a shepherd.
¢ Homer, Iliad v. 31 and 455.

26 P.

CLEMENT OF ALEXANDRIA

TAR wev ”Apns, ore pv "Otros Kparepos tT ’EdidArns,
* aides “Ahuijos, Ojoav Kpatep@ evi Seopa:
yadkéw 8° ev kepduw dédeTo Tpiokaldeka pvas.

ToAAa Kayaha Kapes oxotev, of Katafvovow atta
Tovs KUvas. LKvUOar dé Tods dvous tepevovTes [7
mavéctwy, ws “AmoAAddwpds dyct kai KadAXipayos,
MoiBos ‘YepBopéovow dvwy émuréAXerau tpois.
6 atros dé adAaxob
téprovow Aurapal DoiBov dvoodayiat.
“Hdatotos dé, dv éppupev e& "OAvprov Leds “ Byrob
amo Oeomeciow,’ év Ajuvw Katamecwv éxdAxeve,
m™pwbeis To 7700€, 4 b70 dé KVHLOL paovro
aparat.”’ EXELS. Kal iatpov, ovxt xahnea pLcvov ev
Oeots: 6 de tapos piAdpyupos HV, "AoKdnmos
ovopLa atT®. Kal co. TOV Gov Tapabjoopat TroLnTHY,
tov Boudtiov UivSapov:
ETpame KaKelvov aydvopt piocO@ ypvacs ev yxepot
daveis:
xepat 8° dpa Kpoviwv | piibas d0° apdoty amvoav
otépvwv Kabetrev
wKéws, allwr dé Kepavvos éevéoknibe * pdpor,

Kat Edpumidns

A \ A a if
Zevs yap Kataxtas matda Tov Epov aiTLos
> /

AokAnmov, otépvorow éuBadrwv drdya.
1 gumvody Pindar. dumvods MSs.
2 évéoxnve Pindar. éoxnwe mss.

@ Homer, Iliad v. 385-387.

> Phoebus is of course Apollo. The thought of dogs
being offered to Ares leads Clement on to describe, in a
characteristic digression, an even more absurd sacrifice.

¢ Callimachus, Fragments 187-8 Schneider.

EXHORTATION TO THE GREEKS

Such was the lot of Ares, when Otus and strong Ephialtes, oHap.,

Sons of Aloeus, seized him, and chained his limbs in strong I
fetters ;

And in a dungeon of brass for thirteen months he lay
captive. ?

Blessings be upon the Carians, who sacrifice dogs to

him! May Scythians never cease offering asses, as

Apollodorus says they do, and Callimachus too, in the

following verse :

In northern lands ass-sacrifices rise
When Phoebus first appears.?

Elsewhere the same writer says:
Rich sacrifice of asses Phoebus loves.¢

Hephaestus, whom Zeus cast out of Olympus, “ from
the threshold of heaven,’ @ fell to earth in Lemnos
and worked as a smith. He was lame in both feet,
“but his slender legs moved quickly under him.” °
You have not only a smith among the gods, but a
doctor as well. The doctor was fond of money, and asclepius
his name was Asclepius. I will quote your own poet,
Pindar the Boeotian :

Gold was his ruin ; it shone in his hands,

Splendid reward for a deed of skill ;

Lo! from the arm of Zeus on high

Darted the gleaming bolt for ill ;

Guatched from tue wiag his new-found breath,
Whelmed the god in a mortal’s death’

And Euripides says:

*T was due to Zeus ; he slew Asclepius,
My son,—with lightning flame that pierced his heart.9

@ Homer, Jliad i. 591. ¢ Iliad xviii. 411.
J Pindar, Pythian Odes iii. 97, 100-105.
9 Kuripides, Alcestis 3-4.

27 P.

CLEMENT OF ALEXANDRIA

ovTOS juev obv KEtTaL kepavvebels ev tots Kuvoo-
oupidos opiots. PDudoxopos de ev Tivw Tocedadva
dyno. Tysdobar tatpov, Kpovw de émuxeicbar LuKe-
Atav Kal evra00a avTov rebapBac. ILarpoxArjs TE
6 Movpios Kat Loporhys 6 6 vewTepos ev Tis! Tpa-
ywolats totopetrov? roiv Avookovpow® rrépu- avOpw-
Tw TWwe ToUTW TH AtocKotpw emiKnpw éyevéaOnv,"
€l Tw ikavos muoTwWoacbar “Ounpos TO Aedeyprévov

A > » , , 5
tovs 8 Oy KaTexev dvoiloos aia

’ , > , ) 7 ,
ev Aakedaipovr ad&, didn ev marpide yatn.

/ A Ae, \ ‘ / /
Tpocitw d€ kat 6 Ta Kumpiaxa trounpata yparbas

Kdotwp pev Ovntds, Gavarov 8€ ot atoa mézpwrat:
b) \ a > > / rd + ”
abrap 6 y abavatos IloAvdevKns, ofos “Apnos.

~ A ~ > 4, LA \ >
ToUTo pev TrounTiK@s epetaato: “Opnpos Se a€éto-
mloTOTEpos avTod eimwv mept aydoty totv Atoo-
/ \ \ \ \ ¢ / ” 2} 7
Kovpow, mpos dé Kal Tov “HpakAda eidwdAov érdyEas-
‘ ~ ” \ fe 7 ~ / ] /
data’ yap HpakaAja, peydAwy émiictopa
”) € / > \ > A @ \
epywv.” ‘Hpakdrdéa otv kati adtos “Opunpos bvnrov
e / \ ¢ / \
oidev avOpurov, Tepwvupos 5€ 6 procogos Kal
THv oxéow advtod bdyyetrar TOD GwpaTos, pLKpOV,
dpitotpiya, pworrKov: Aucatapxos dé oxiliay,
veupwon, péedava, ypuTov, vmoxaporor, TETAVO-
TPLX.. obros otv 6 ‘HpakdAjs dvo mpos Tots
TEVTYKOVTO ETN BeBiwxas KaTéoTpewe TOV Biov dua
ths ev Oirn mupas | Kexndevpevos.
1 @ tit Welcker. év rpici Mss.
2 icropetrov Sylburg. icropelrwy ss.

roiv Acocxovpow Sylburg. 7a Acocxotpw Mss.
4 éyevéoOnv Dindorf. -yevéo@nv mss.

2 Homer, Jliad iii. 243-244.

EXHORTATION TO THE GREEKS

This god, then, killed by the thunderbolt, lies on the
frontier of Cynosuris. But Philochorus says that in
Tenos Poseidon was honoured as a doctor. He adds
that Sicily was placed upon Cronus, and there he lies
buried. Both Patrocles of Thurium and the younger
Sophocles relate the story of the Twin Brothers in
some of their tragedies. These Brothers were simply
two men, subject to death, if Homer’s authority is
sufficient for the statement,

they ere now by life-giving earth were enfolded,

There in far Lacedaemon, the well-loved land of their

fathers.
Let the author of the Cyprian verses? also come
forward :

Castor is mortal man, and death as his fate is appointed ;
But immortal is great Polydeuces, offspring of Ares.

This last line is a poetic falsehood. But Homer is
more worthy of credence than this poet in what
he said about both the Brothers. In addition,
he has proved Heracles to be a shade. For to him
“‘ Heracles, privy to great deeds,” is simply “a man.” ¢
Heracles, then, is known to be mortal man even by
Homer. Hieronymus the philosopher sketches his
bodily characteristics also,—small stature, bristling
hair, great strength. Dicaearchus adds that he was
slim, sinewy, dark, with hooked nose, bright gleaming
eyes and long, straight hair. This Heracles, after a life
of fifty-two years, ended his days, and his obsequies
were celebrated in the pyre on Mount Oeta.

>4.e. an epic poem bearing the name of Cypris, or
Aphrodite. The extant fragments are printed at the end of
D. B. Monro’s Homeri opera et reliquiae (Oxford 1891), the

above lines being on p. 1015.
* Homer, Odyssey xxi. 6.

CHAP.

Poseidon

Cronus

The Twin
Brothers

Heracles

CAP
II

CLEMENT OF ALEXANDRIA

Tas 5€ Movoas, ds *AAkpav! Ards kat Mvnpootvys
yeveadoyet Kai ot Aowrol ToinTal Kai ovyypadeis
exOeralovow Kat céBovow, dn dé Kat dAaL 7rdAcs
provoeta tepevilovaow* atrats, Mucas® ovoas Oe-
patravidas Tavtas ewrntar MeyakAw 4 Ovyatyp 7
Makxapos. O be Mdkap AcoBiav pev €Baothever, du-
epepeto dé del Tmpos TY yuvaira, Hyavarrer de 7
MeyakAw trép THs peNTpos” Tt 8 ovK epeMe ; KaL
Mvoas Depamawidas TavTas TooavTas Tov apiOov
wvetra. Kal KaAet Moicas* Kata tiv didAeKxtov
tiv Alodéwv. tavras ediddéato adew Kal Kia-

/ \ / \ \ >? ~ ¢ \
pilew tas mpdaées tas madatas eupedAds. at de
auvex@s KiBapilovaar Kal KaA@s KateTdadovoat Tov
Makapa <OeAyov Kat Katémavov Tis épyfqs. ov 07)
xapw % MeyardAw yapiotiypiov atras® dep tijs
pntpos aveOnke yadkds Kal ava mavra éxéAevoe
TYysaobar Ta ‘epd.. Kal at pev Motoat tovaide 7
d€ toTopia mapa _Mupsiiw TO AeoBicy.

“Axovere 67) obv TAY Tap" bpiv Gedy tovs epwras
Kal Tas Trapadogous Ths akpaoias pvbohoyias Kal
Tpavwara avTav Kal Seopa Kal yélwras Kal
pedxas Sovdelas te ert Kal ovpmdcia cvptrAoKds
T avd Kal ddxpva Kal 740 Kal payAdoas 7dovds.
Kdhev jou Tov ITooeda Kal TOV Xopov Tov duedbbap-
peveov on avrod, TH Apdutpirny, THY “Apupovny,
THY "AXdorny, Ty MeAavinayy, TH “AAKvorny, Ti
‘Inmobony, Thv Xuovyy, Tas ddAas Tas jLupias: ev
ais O71) Kal TooavTats ovoats €Tt TOU Iocedavos
bua@v €orevoywpeito Ta 740: KaAEL pou Kal TOV

1 ’AdXkxuav Bergk. d&\kuavdpos Mss.

* repevtSovow Sylburg. wey tfovow Mss,
8 Mucas Stahlin. povcas mss.

EXHORTATION TO THE GREEKS

As for the Muses, Aleman derives their origin from cHap.

Zeus and Mnemosyne, and the rest of the poets and Oagin oe
prose-writers deify and worship them; to such an the Muses
extent that whole cities dedicate “temples of the
Muses” in their honour. But these were Mysian
serving-maids purchased by Megaclo, the daughter
of Macar. Now Macar, who was king over the
Lesbians, was constantly quarrelling with his wife,
and Megaclo was grieved for her mother’s sake.
How could she be otherwise? So she bought these
Mysian serving-maids, to the correct number, and
pronounced their names Moisai, according to the
Aeolic dialect. She had them taught to sing of
ancient deeds, and to play the lyre in melodious
accompaniment ; and they, by their continual playing
and the spell of their beautiful singing, were wont to
soothe Macar and rid him of his anger. As a thank-
offering for these services Megaclo erected, on her
mother’s behalf, bronze statues of the maids, and
commanded that they should be honoured in all the
temples. Such is the origin of the Muses. The ac-
count of them is found in Myrsilus of Lesbos.

Now listen to the loves of these gods of yours; to The incon-
the extraordinary tales of their incontinence; to ede
their wounds, imprisonments, fits of laughter, con-
flicts, and periods of servitude. Listen, too, to their
revels, their embraces, their tears, passions and dis-
solute pleasures. Call Poseidon, and the band of
maidens corrupted by him, Amphitrite, Amymone,
Alope, Melanippe, Aleyone, Hippothoé, Chione and
the thousands of others. Yet in spite of this great
number, the passions of your Poseidon were still un-

4 Moicas Miiller. pvoas mss.
5 adras Stahlin. avrais Mss,

28 P.

CLEMENT OF ALEXANDRIA

“ArroMw MoitBos éeorw obTos Kal pedvres ayvos
Kal ovBovdos ayablos: aAX ov TavTA 7) Lrepomn
Neyer obd€ 7) Aifovoa ovde 7 “Apowdn ovde 7
Levéinry ovoe 7 1, [poon odode 7) Mdpaqooa ovde
n Vyfurrd Aq: NE bys yap etepuye pov” Kal TOV
pedvrw Kat THY dbopav. atros te 6 Leds emt maow
KETO, 6 “ maTnp Kal? buds “ avdpav te Oedv
TE. ToaobTos mept Ta adpodiova eexvbn, Ws
emBupiety prev aca, exarAnpobv de els maoas
77 emBupiav. evetiutrAaro yoov yuvarkay oux
HTTOV 7 aly@v o Opowray Tpayos. Kal ood, W
“Opnpe, TeOavpaka Ta Troujpara: |

> \ /, e793 / ~ /
H, Kal Kvavenow Ee odpvar vedoe Kpoviwv:
apBpdarat 5° dpa xairat emeppwaavto dvaKkTos
> Mere) / v. 23 / ”
Kpatos am abavato.o: péyav 8° édéAuEev *OAvp Tov.

ceuvov avarAatres, “Opnpe, Tov Ata Kal veda
mTepiamtTets avTa@ TeTYyYsnuevov. add’ éav emdetEns
Lvov, avopwre, TOV KEOTOV, efehéyxera Kal Oo
Zevs Kal 7) Koy karauoyéverat. els dcov 5° €Ay-
Aarev * aoeXyelas 6 Leds € eEKElvos O pet “AAKurjyns
Tocavras yduTabjcas vUKTas* ovde yap at vUKTES
at evvea TH akordagoTw prakpal (amas dé euTradw
1 6 é\pdaxev Dindorf. dved7daKxev Mss.

@ Homer, Iliad i. 544 and elsewhere.

> This was probably a sacred goat kept at Thmuis, and
treated as the incarnate manifestation of some god. At
the neighbouring town of Mendes such an animal ‘was
worshipped, as we learn from Herodotus ii. 46; see also
Clement, on p. 85 of this volume. Thmuis is mentioned in
Herodotus ii. 166 as the name of a town and district in
Egypt. The goat, like the bull, would be chosen for
veneration on account of its procreative force. Clement
regards it (ii. Stromateis 118, 5) as a type of the sensual man.

EXHORTATION TO THE GREEKS

satisfied. Call Apollo, too. He is Phoebus, a holy cHap,
prophet and good counsellor! But this is not the eon
opinion of Sterope, or Aethusa, or Arsinoé, or
Zeuxippe, or Prothoé, or Marpessa, or Hypsipyle.
For Daphne was the only one who escaped the pro-
phet and his corruption. Above all, let Zeus come Zeus
too, he who is, according to your account, “ father of
gods and men.” “ So completely was he given over
to lust, that every woman not only excited his desire,
but became a victim of it. Why, he would take his
fill of women no less than the buck of the Thmuitans ?
does of she-goats. I am astonished at these verses
of yours, Homer :
Thus spake the son of Cronus, and nodded assent with his
eyebrows ;
Lo! ne ambrosial locks of the king flowed waving around
1m
Down from his deathless head; and great Olympus was
shaken.°¢
It is a majestic Zeus that you portray, Homer; and
you invest him with a nod that is held in honour.
Yet, my good sir, if you but let him catch a glimpse
of a woman’s girdle, even Zeus is exposed and his
locks are put to shame. What a pitch of licentious-
ness did this great Zeus reach when he spent so many
nights in pleasure with Alemene! Nay, not even the
nine nights @ were a long period for this debauchee,—

¢ Homer, Iliad i. 528-530. Strabo says (354) that Pheidias
had this passage in mind when he carved the famous statue
of Zeus at Olympia.

4 According to the usual story Heracles was begotten in
three nights (Lucian, Dialogi deorum 10), whence he was
called tpiéorepos (Justin Martyr, Oratio ad Graecos 3). It
is possible that Clement has confused this with the ‘‘ nine
nights” of Zeus and Mnemosyne which preceded the birth
of the Muses (Hesiod, Theogonia 56).

CLEMENT OF ALEXANDRIA

¢ A ¢€ aw 4A 5
CAP, 6 Bios a axpacia Bpaxvs 7v), iva, a) Hpetv TOV dActt-
Kakov o7reipyn Oedv. Atos vids ‘Hpardjs, Avws os
aAnIds, 6 EK pwaKpas yevvdp.evos vuKTOS, TOdS [LEV
4 \ / ~ /,
abrovs tors dddexa ToAAG TadraiTwpnodpevos
xpovw, tas be mevtyiKovta QWcariov Ouyatépas
~ A ¢ ~
vuKtt diapGeipas pd, poryos ouod Kal vupdios
ToooUTwY yevouevos Taplévwy. ovKovV azrELKOTWS
ot mownTat “‘oxétAov’’ Todrov Kal “ alcvAcepyov’’
~ > a“ ~
amokadodow. paxpov 8 av ein potxelas adrod
A A / A Ug , \
Tavrodamas Kal maidwy dinyetobar dOopds. ovde
€ >] ~
yap ovdé Traidwy améaxovTo ot map’ bytv Geol, 6
¢€
péev tis “YAa, 6 d€ ‘YaxivOov, 6 d€ IléAomos, 6 dé
> ~
Xpvainmov, 6 Sé€ LTavuprdovs epavres. tovrous
buav at yuvaikes mpookvvotvtwy todvs Geous,
totovtovs dé evyéobwyv elvat tovs dvdpas Tovs
~ > > A zA
EAUT@V, OUTW Gwdpovas, W’ Waw Gporot Tots Oeots
+ wv > 4 4 , 7 ¢€ an
Ta toa elnAwxdres” TOUTOUS eOlovre: of Tatoes
bpav spelt, iva Kal avopes ‘yevwvTat eiKova mop-
velas evapyy? Tovs Deovs mapaAapBdvovres.
>
AX’ of peév Gppeves adtois TOV Gedy tows LOvot
\
QTTOVGL TrEpt TA appodiora*

OnAvTepar dé Geat pevov aido? olkor éxaorn,

gnow “Opmpos; aidovpevar at Peal? ae emvornta
“Agpodi imnv idetv HepouxenpLevny. t d€ akoda-
oraivovow éuTrabéatepov év TH Aeixern dedeuevar,

"Has emi Tibwvd, LeAjvn <d° emir? Evdupion,
1 évapy? Markland. évayi mss.

2 [ai deat] Valckenaer: Stiéhlin.
3 <0’ éml> inserted by Wilamowitz.

EXHORTATION TO THE GREEKS

indeed, a whole lifetime was short for his incontinence, CHAP.
—especially when the purpose was that he might 1!
beget for us the god whose work it is to avert evils.
Heracles is the son of Zeus, begotten in this long Heracles
night. And a true son he is; for long and weary as
the time was in which he accomplished his twelve
labours, yet in a single night he corrupted the fifty
daughters of Thestius, becoming at once bridegroom
and adulterer to all these maidens. Not without
reason, then, do the poets dub him “abandoned ”
and “doer of evil deeds.”* It would be a long
story to relate his varied adulteries and his corrup-
tions of boys. For your gods did not abstain even
from boys. One loved Hylas, another Hyacinthus,
another Pelops, another Chrysippus, another Gany-
medes. These are the gods your wives are to
worship! Such they must pray for their own
husbands to be, similar models of virtue,—that they
may be like the gods by aspiring after equally high
ideals! Let these be they whom your boys are
trained to reverence, in order that they may grow
to manhood with the gods ever before them as a
manifest pattern of fornication !

But perhaps in the case of the gods, it is the ae
males only who rush eagerly after sexual delights, re equally
while guilty

Each in her home for shame the lady goddesses rested,”

as Homer says, because as goddesses they modestly
shrank from the sight of Aphrodite taken in adultery.
Yet these are more passionately given to licentious-
ness, being fast bound in adultery; as, for instance,
Eos with “Tithonus, Selene with Endymion, Nereis

¢ Homer, Iliad v. 403. > Odyssey viii. 324.
69

CLEMENT OF ALEXANDRIA

CAP. Nypyis emt Aiakd Kal em IInAet Oé€ris, eri de

ae. "Tacteove | Anpafrnp Kal ert “AbSviBs Depéparra.
"Adpoditn de ém "A pet KATHOXULEVT petinAbev
emi Kuitpav kat ’Ayxionv éynpev kat DadGovra
eAdxa Kat Hpa “Aduvdos, eptdroveixer 5€ 7H Bowmde
Kal amrodvadpevar dua pAAov at Beat yupvat mpoo-
eltyov TO TOULEere, el TLS avr av dd€eu KaA7.

“1 57 Kal Tovs ay@vas év Bpaxet Teprodevowpev
Kal Tas emurupBious TavTact Tavnyupets KaTa-
Aowpev, "lobia te Kat Néwea kat vba Kat ra
ch ates, | / > / A A > ¢ / ¢
emt tovtos “OAvumia. Ilv8ot pév ody 6 dpaKwv o
Ilv6tos OpynoKeverar Kal Tod dhews 1) Taviyyupis
KatayyéAXerau Iv6ia: “Io@uot 5€ oxvBadov mpoo-
/ > A e / \ / > /
émtuoev edcewov 7 OaAatra Kat MeAcKépryv odvpe-
tat Ta “IoOpuva: Neuéacr 5€ aAAo madiov *Apyé-
propos Kek7jOevTAaL KaL TOD TaLdiov 6 emiTadtos

/ / A We pale if > /
mpooayopeverar Néuea: Lica d€ tuiv tados €or,
> , € , , \ a ;
oO ITaveAdnves, meoxov Dpvyos, kat tod IléAozos
Tas yods, Ta ‘OAvpma, O Dediov operepilerat
Levs. pevornpto. Hoav apa, ws EouKeD, ot aydves
él vexpots diabAovpevor, WoTep Kal TA AOYLa, Kal
dedjuevvTar audw. adda Ta pev emt “Aypa® pv-
/ \ An] 3 € ~ ~ > ~ > /
oTypia Kal Ta ev “AAywsobvre THS >"Arrikfns “AOnvyjot
TepiwpiaTat’ aiayos dé dn KoopLKOV Ol TE ayaves
1 "Taciwv Sylburg. idowv mss.
2"Aype Meurs. od-ypac Mss.

@4.¢. Hera. The epithet means, literally, ** cow- -eyed” ; ;
but it is frequently applied to Hera in the Lliad (e.g. 1. 551)
in the sense of ‘with large, bright eyes.” For the con-
nexion between Hera and the cow see A. B. Cook, Zeus, i.
pp. 444-457.

> j.e. Paris, son of Priam of Troy. He judged Aphrodite
more beautiful than Hera or Athena, and so roused the
anger of these two goddesses against Troy.

EXHORTATION TO THE GREEKS

with Aeacus, Thetis with Peleus, Demeter with CHAP.
Jasion and Persephone with Adonis. Aphrodite,
after having been put to shame for her love of
Ares, ped Cinyras, married Anchises, entrapped
Phaéthon and loved Adonis. She, too, entered into

a rivalry with the “goddess of the large eyes,’ @

in which, for the sake of an apple, the goddesses
stripped and presented themselves naked to the
shepherd,? to see whether he would pronounce one

of them beautiful.

Let us now proceed briefly to review the contests, Review of
and let us put an end to these solemn assemblages Sais
at tombs, the Isthmian, Nemean, Pythian, and, above they are
all, the Olympian games. At Pytho worship is paid Ser
to the Pythian serpent,’ and the assembly held in the dead
honour of this snake is entitled Pythian. At the pythian
Isthmus the sea cast up a miserable carcass, and the $*™°s
Isthmian games are lamentations for Melicertes. At Isthmian
Nemea another, a child Archemorus, lies buried, and
it is the celebrations held at the grave of this child Nemean
that are called by the name Nemean. And Pisa,—
mark it, ye Panhellenic peoples !—your Pisa is the
tomb of a Phrygian charioteer, and the libations
poured out for Pelops, which constitute the Olympian olympian
festivities, are appropriated by the Zeus of Pheidias.

So it seems that the contests, being held in honour
of the dead, were of the nature of mysteries, just as
also the oracles were; and both have become public
institutions. But the mysteries at Agra and those
in Halimus of Attica? have been confined to Athens;
on the other hand, the contests are now a world-

* See p: 33 Re 6:
4 See Appendix on the Mysteries, p. 382,

CAP.
II

80 P.

CLEMENT OF ALEXANDRIA

Kal ot daddAoi ot Atovtaw émuteAovpevor, KaKds
emivevepnuevor Tov Biov.

Acovucos yap KateNeiv eis “Abou yAryopevos
Hyvoet THY OdOV, , Umuaxvetrat dS atta ppdcew <tis >,
IIpécvpvos rotvopa, od«|apurobi: 6 dé puucbds od

/ > \ / fe \ > Us > ¢
Kahos, ard Avoviow KaAds* Kat adpodiatos jv 7
xapis, 6 pucbos dv retro Avovvoos: Bovropeven dé
TO Oe yéeyovey 7 aiTyats, Kal 57) dmuoxvetra
mapééew atv7@, eb avalevEor, 6pKw TmuaTwadpeEvos
TH bmdaxeow. paGev annpev? éemavyAbev avis:
ov katadap Paver TOV IT pooupvov (ereOvyjcer yap)*
apoavovjevos TO epaors o Aiovucos em To pvn-
petov Opud Kal TracynTia. KAddov obv ouKis, ws
ETUXEV, EKTEUWY AVopelov popiov oKevaleTaL TPdTIOV
epeletai te TO KAddw, THY bTdcxeow exTEAOV TO
vexp@®. wmduvnua tod malovs TovTov pvaTiKOV

\ \ , Clay 4 / a > \
gardoit Kata modes avicravrar Avovdow: “ei [7
yap Avovvow rom éemovotvto Kal buveov dona *
id / > de ” FW A 92. \ °H /
aldoloaty, avaidéoTata eipyaot av,®”’ dnow “Hpa-
¢ > \ \ a \ / a
KAevtos, “‘witos dé “Atdns Kat Ardvucos, oTew
peatvovtat Kat Anvailovow,” od dia THY péOnv Tod
cwpmaTos, Ws eyw oluat, TocobTov Gcaov bia TV
emroveld.aTov THs aceAyelas fepopavtiav.

Eixdtws dpa of Tovoide budv Oeot < dobAot >,* SodAot

Q ~ / LAA \ \ \ 5 ~ Eid /
mada@v yeyovotes, aAAa Kai mpo*® tav EiAwtwv

1 <zis> inserted by Dindorf.
2 Gouatra Heinsius: Stahlin. dgouara, 4 Dindorf.
3 elpyacr’ dv Schleiermacher. eipyaorac mss.
4 <do00\o> inserted by Schwartz.
5 apd Miinzel. pds mss.

* Heracleitus, Frag. 127 Bywater, 15 Diels. Dionysus
72

EXHORTATION TO THE GREEKS

wide disgrace, as are also the phalloi consecrated to cHap.
Dionysus, from the infection of evil which they have ™
spread over human life.

This is the origin of these phalloi. Dionysus was origin of
anxious to descend into Hades, but did not know the ‘¢ Phalicl
way. Thereupon a certain man, Prosymnus by name,
promises to tell him; though not without reward.

The reward was not a seemly one, though to Dionysus

it was seemly enough. It was a favour of lust, this
reward which Dionysus was asked for. The god is
willing to grant the request; and so he promises,

in the event of his return, to fulfil the wish of
Prosymnus, confirming the promise with an oath.
Having learnt the way he set out, and came back

again. He does not find Prosymnus, for he was

dead. In fulfilment of the vow to his lover Dionysus
hastens to the tomb and indulges his unnatural lust.
Cutting off a branch from a fig-tree which was at

hand, he shaped it into the likeness of a phallos, and

then made a show of fulfilling his promise to the dead

man. As a mystic memorial of this passion phalloi

are set up to Dionysus in cities. “ For if it were not. Heracleitus
to Dionysus that they held solemn procession and Pers wit.
sang the phallic hymn, they would be acting most shame of
shamefully,” says Heracleitus; “and Hades is the venkip:
same as Dionysus, in whose honour they go mad and

keep the Lenaean feast,” * not so much, I think, for

the sake of bodily intoxication as for the shameful
display of licentiousness.

It would seem natural, therefore, for gods like The gods
these of yours to be slaves, since they have become [aye °ve"
slaves of their passions. What is more, even before Examples

is originally a vegetation god, and is thus but another form
of Hades or Pluto, the ** wealth-giver.”
73

CLEMENT OF ALEXANDRIA

OA. Kadoupevwy TOV Tropa. Aaxedatpovious dovAevov

81P

' brrevon bev Cuyov ’Amod\Awv *Aduyntw ev Depais,
“HpakdAijs ev Lapdeow "Opdaan, Aaopedovre ¢ oe €0-
TEVE Iloceddv Kai "Amdd\Awv, Kabdzrep dxpetos
olKeT nS, pase eAcvbepias Ojoubev duvets Tuxetv
Tapa Tov mpotépov deamrdTov: Tote Kat Ta “IXiov
Tetx7), dvwpxodopnadryy t® Dpvyi. “Opunpos de
THY ’AOnvav ovK aloxvveTau Trapapatvew Aéyoov
TO ’Odvacet ‘ _Xpdacov Adxvor € éxovoay '’ ev xepot"
anv b€¢ “Adpoditny avéyvapev, ofov axdAacrov TU
Ocparrauviouoy, mapafetvat pepovoay TH “EAevn TOV
difpov Tod pouxod KATA TpOoWwTOV, orrws avrov ets
ovvovatay trayayyntar. Ilavvacois yap mpos Tov-
tous Kat adAAovs mapmrdAAovs avOpudzrois Aatpetoat
Beods toTopet BE Ts ypadwr-

TAH pev Anunrnp, TA Se KAvTOs “Apduyviecs,
TAH SE Ilocevddwy, tr SO dpyupoTofos ‘AmoMawv
ardpl Tape Oynt@ Onrevewev 1 els eveauTov'

TAH dé Kal * 6Bpyrdbupos *Apys b7r0 TaTpos avayKys,

Kal Ta em TOUTOLS.
Tovrous ovv elkoT Ws ETETAL TOUS EpwTLKOUS pay
Kat mabyrucovs ToUTOUS Beovs avOpu|romabets eK
TAVTOS elodyew TpoTrov. “Kat yap Ov Kelvows
Ovyros Xpus. Tekpnpiot dé “Opnpos, para aKpt-
Bas "Adpodiryy emt TO Tpavpate Tapecoaywv o€d
Kal peya. idyovoay avTov TE TOV ToAepuKuyTaToV
“Ap bio Tob Avopyndous Kata Tob KevEe@Vvos ovTa-
opévov Sinyovpevos. Lodduwv d€ Kat tHv “APnvav
1 @nrevéuev Sylburg. O@nrevoéuev Mss.

2 «al inserted by Sylburg.

@ Homer, Odyssey xix, 34.
74

EXHORTATION TO THE GREEKS

the time of the Helots, as they were called, among cHap.
the Lacedaemonians, Apollo bowed beneath the Apollo
yoke of slavery to Admetus in Pherae, and Heracles Heracles
to Omphale in Sardis. Poseidon and Apollo were Poseidon
serfs to Laomedon, Apollo, like a worthless servant,

not having been able, I suppose, to obtain the gift of
freedom from his former master. It was then that

these two gods built the walls of [ium for their
Phrygian lord. Homer is not ashamed to speak of Athena
Athena lighting the way for Odysseus, “holding a a icodite
golden lamp” “in her hands. We read of Aphrodite, act as
how, like a wanton hussy, she brought the stool for *“"”
Helen, and placed it in front of her paramour, in

order that Helen might entice him to her arms.?
Panyasis, too, relates in addition very many other Panyasis
instances of gods becoming servants to men. He Jeeta

writes in this way :— cee

Demeter bore the yoke ; Hephaestus too ;

Poseidon ; and Apollo, silver-bowed,

One year endured to serve with mortal man ;

Likewise strong Ares, by his sire constrained,°
—and so on.

As a natural consequence, these amorous and The goas
passionate gods of yours are brought before us as pa°°
subject to every sort of human emotion. “ For truly feelings
mortal flesh is theirs.”? Homer gives evidence of Exampies
this, when in precise terms he introduces Aphrodite aphrodite
uttering a loud and shrill cry over her wound ;¢ and
when he tells how the arch-warrior himself, Ares, was Ares
pierced in the flank by Diomedes.’ Polemon says

» See Iliad iii. 424 and following lines. The paramour was
Paris, whose abduction of Helen from Sparta brought about
the Trojan war. ¢ Panyasis, Heracleia, Frag. 16 Kinkel.

2 Iliad xxi. 568. € Iliad v, 343.

J Iliad v. 855 and following lines.
D 75

CLEMENT OF ALEXANDRIA

DAP, 70 ‘Opvirou tpwhhvar A€yers val pny Kal Tov
“Avwwvea bo ‘“Hpakdéovs to€ev8qvar “Opnpos
déyet Kat TOV ”HAvov | Adyeay ] 1 |lavvacous toropet.
7100 d€ Kal THY “Hpav THY Cuyiay toropet bo TOO
attob “HpakAdovs 6 attos obTos [avvacous “ ey
IlvAw jyabdevtr.”” UwaiBros dé Kai tov “Hparréa
mpos Tv ‘InmoKowvTid@v KaTa THS xetpos ovTa-
ofjvat Aéyer. €f d€* Tpavpara, Kal aiwata* ot yap
ix@pes ob TounTuKol etdexHeorepor Kal Tov atudray,
onus yap alwatos ixwp voetrat. avdyKn TOLvUy
epamelas Kal Tpodas Tapevadyew avrois, av elow
evoeeis. 81d Tpdmelar Kat pear Kat yéAwtes Kai
cuvovalat, ovK dv adpodiciots ypwrévwv avOpw-

mivous ® obdé TrauBoToLvoupLeveny ovde pea dates eS:
Twv, el abavatou Kal avevoeets Kal ayipw * darpxov.
peteAaBev dé Kat tTpamelns avOpwmivns Tapa tots
Ablow, amavOpdmov dé Kal aBbéopov atros o
Zevs trapa Avedow 7H “Apkdads éoridpevos:
dvOpwretov yoov evehopetto oapk@v ovx EKwv.
nyvoe yap 6 Beds ws dpa Avkawy 6 "Apxas 6
EOTLATWP avroo Tov maida Kataopdgas TOV avTod
(NvKriywos dvopa atTa) mapabetn oxfov c@ Au.

¢ ¢

KaAds YE O Zevs Oo [LAVTLKOS, O f€vi0s, 0 Oo tKEOLOS, O

1 tov" Hor [Adyéay] Schwartz. dv 7relov a’yéay Mss.
2 6¢ Mayor. 6% Mss.
3 dvOpwrivos Reinkens. dv@pwrots Mss.
4 dynpw Potter. dyjpws mss.

@ Polemon, Frag. 24 Frag. hist. Graec. iii. p. 122.
> Iliad v. 395-397.
¢ Panyasis, Heracleia, Frag. 6. 20 Kinkel.
4 Sosibius, Frag. 15 Frag. hist. Graec. ii. p. 628,

EXHORTATION TO THE GREEKS

that Athena too was wounded by Ornytus%; yes, and cHap.
even Hades was struck with an arrow by Heracles, ,,U
according to Homer;® and Panyasis relates the Hades

same of Helius. ‘This same Panyasis further relates
that Hera, the goddess of marriage, was wounded by
the same Heracles, “in sandy Pylos.”* Sosibius
says that Heracles himself was struck in the hand
by the sons of Hippocoon.¢ If there are wounds
there is also blood; for the “ichor” of the poets
is a more disgusting thing even than blood, the
word ichor meaning putrefaction of the blood.? It
is necessary, therefore, to supply the gods with
attendance and nourishment, of which they are in

Helius
Hera
Heracles

The gods
are also
subject to

need; so they have feasts, carousings, bursts of bodily

laughter and acts of sexual intercourse, whereas
they were immortal, and in need of nothing, and
untouched by age, they would not partake of the
pleasures of human love, nor beget children, nor
even go to sleep. Zeus himself shared a human
table among the Ethiopians,’ and an inhuman and
unlawful table when feasting with Lycaon the
Arcadian ; at least, he glutted himself with human
flesh. Not wilfully, however, for the god was
unaware that, as it appears, his host Lycaon the
Arcadian set before him, as a dainty dish, his
own child, Nyctimus by name, whom he _ had
slaughtered. What a fine Zeus he is, the diviner,
the protector of guests, the hearer of suppliants, the

¢ *Tchor” is the blood that flows in the veins of the
gods ; cp. Jliad v. 340. But the word is also used of matter,
or corrupt discharges from the body. See references in
Liddell and Scott, s.v.

t Iliad i. 423-424,

9 See Pausanias viii. 2. 3. The story of Lycaon is dis-
cussed in A. B. Cook, Zeus, vol. i. pp. 63-81.

. p needs
if

Zeus for
example

CAP.
IT

32 P.

CLEMENT OF ALEXANDRIA

jLetAlyuos, 6 Tavoppatos, 0 mpootpomratos: paov
de <o>? dducos, 0 0 dGecpos, 0 6 avopos, 6 dvdavos, 6

aes } Biavos, 0 _pUopeds, 6 HLOUXOs, | 6
€pwtikos. GAAa TOTE eV TV, OTE TowobTos 1, OTE
avOpuros 7 nv, vov dé 7O7n [LoL SoKxobar Kal ol poor
bpiv VEyNpaxeva. Opa 6 ZLevs ovKert, od
KUKVOS €oTiv, ovK deros, ovK avOpuros epwTuKds:
ovy imratar Beds, od matdepaoret, od didre?, od
Bualerat, Kaitot moAAat Kat Kadat Kat viv ere
yuvatkes kal Ardas edapeméotepar Kat LepedAns
dicpwarorepa, preipakia O€ copaLorepa Kal mohure-
KaTEpA TOO Dpuyiov Bourodov. mod viv exeivos 6
deTOs ; 700 be 0 KUKVOS 5 706 be adros | 6 Zevs;
yeynpaxe pera Tob T7TEpod: ov yap Sy7rov peTavoet
Tols epwrikots ovdé TrawWeveTal Gwdpoveiy. yupL-
votrat dé but 6 pb80s: amébavev 7) Arjda, amébavev
Oo IUKVOS, ameBavev O dros. Cyrer cov tov Aia:
p47) TOV ovpavev, adda THY yiv Tohumpaypovet. 6
Kpzjs cou OunynoeTar, map @ Kat TélarTar, KadXi-

juaxos ev Upvots

\ iN / = ” A
Kal yap Tadov, W ava, ceto
Kpfres érextivarto.

Tene yap 6 Levs (9) dvadopet) ws Axa, os
KUKVOS, ws aeTos, ws avbpwmos epwtiKds, ws
dpakwv.
1 <6> inserted by Sylburg.
@ i.e. Ganymedes ; see pp. 69 and 111.
> Callimachus, Hymn to Zeus 8-9. This claim of the
Cretans to possess the tomb of Zeus is said to have earned

for them their traditional reputation as liars. The two lines
of Callimachus, when read in full, distinctly assert this.

EXHORTATION TO THE GREEKS

gracious, the author of all oracles, the avenger of cHapP.
crime! Rather he ought to be called the unjust, ©
the unrestrained, the lawless, the unholy, the
inhuman, the violent, the seducer, the adulterer, the
wanton lover. Still, there was life about him in These
those days, when he was all this, when he was a man ; esac tn
but by this time even your legends appear to me to Zeus was
have grown old. Zeus is no longer a snake, nor a ie
swan, nor an eagle, nor an amorous man. He is not

a god who flies, or corrupts boys, or kisses, or
ravishes; and yet there are still many beautiful
women left, fairer even than Leda and nearer their

prime than Semele, and lads more blooming and

more refined than the Phrygian herdsman.* Where

is now that famous eagle? Where is the swan?
Where is Zeus himself? He has grown old, wings

and all. For you may be sure he is not repentant
because of his love affairs, nor is he training himself

to live a sober life. See, the legend is laid bare.

Leda is dead; the swan is dead; the eagle is dead.
Search for your Zeus* Scour not heaven, but earth.
Callimachus the Cretan, in whose land he lies buried,

will tell you in his hymns:

for a tomb, O Prince, did the Cretans
Fashion for thee.?

Yes, Zeus is dead (take it not to heart), like Leda, But now
like the swan, like the eagle, like the amorous man, 2°"5* 4e4
like the snake.

They run as follows :

Cretans ever do lie; for a tomb, O Prince, did they fashion
Even for thee ; but thou art not dead, for thy life is unending.

Cp. Titus i. 12, and, for a discussion on the burial-place of
Zeus, A. B, Cook, Zeus, i. 157-163,

CAP.
II

33 P.

CLEMENT OF ALEXANDRIA

\
"Hdn dé Kai adroit daivovra of Seodatpoves
aKkovTes ev, Guws 8 obv ovvevtes THY TAdYHY THY
mept Tovs Beovs:

> \ > \ / > / 2 W343 \ /
ov yap azo Spuds eiot radauparov 08d’ amo 7éTpys,

_ > =) nn 4 2) ve \ Ay eh: \ /
adr’ avdpav yévos eta, juuxpov d€ VaTEpov Kal Spves
ovtes edpeOjoovTaL Kal métpat. “Ayapéuvova yoov
/ ~) 4 an ze ¢e an
twa Ata ev Lmdprn Tysadobar Ltddvdros toropet:
MavordAjs de ev "Epwow 71 Kadots >Ayapéuvova
tov ‘EAAjvwv Baoiréa ’Apyvvvov vey "Adpodirns
tatacGat em "Apytvva TO epwuervw. “Apreuw
dé “Apkddes ’"Amayxomevny KaAoupLevny TpoaTpemrov-
a | i / >’ > / \
Tat, ws pnor KaddAiayos ev Airiow. Kat Kov-
duAizis ev Mnfipurn érépa tetiuntar "Apres.
” A A 4 y+ 5 4 , ~
€oTt O€ Kal Iloddypas aAAns *Apréutdos ev TH
Aaxevurh tepov, ws dyau XwoiBvos. TloA€ponv d€
Keynvoros *AmdAAwvos otdev ayaAwa, Kat “Oxso-
dayov | mdAw *AmdAdAwvos dAdo év "HAW. Tysd-
>] ~ b /, sf 4 > ~
pevov. evTavla “Amouviw Au @vovocw ”HAetor:
‘Pwpator d€ “Amouviw ‘HpakdAet cai Iluper@ Se

1 4 Leopardus. rots Sylburg. rie mss.

* Homer, Odyssey'xix. 163. The gods were not, according
to Clement, primeval beings, but simply men with a human
history.

’ Clement seems to allude to his passage about the statues
p. 101 and onwards.

‘ A local cult of Agamemnon (such as the one which
existed at Clazomenae—Pausanias vii. 5. 11) had evidently
been combined with the worship of Zeus. See Athenagoras,
Apology i.

“ Staphylus, Frag. 10 Frag. hist. Graec. iv. p. 506.

¢ Phanocles, Frag. 5 Bach. Cp. Athenaeus, p. 603.

EXHORTATION TO THE GREEKS

But it is clear that even the daemon-worshippers
themselves are coming to understand, though against
their will, the error about the gods; for

Not from the ancient oak nor rock do they take their
beginning.

No; they are of the race of men, though very shortly
they will be found to be nothing but oaks and rocks.®
There is a Zeus Agamemnon’ honoured at Sparta,
according to Staphylus?; and Phanocles, in his book
entitled Loves, or Fair Youths, says that Agamemnon
the king of the Greeks set up a temple to Aphrodite
Argynnus, in honour of Argynnus whom he loved.®
Arcadians worship an Artemis called “the goddess
who is hanged,’ as Callimachus says in his Causes/;
and at Methymna another, an Artemis Condylitis,
is honoured. There is also another, a “gouty”
Artemis, with a shrine in Laconia, as Sosibius says.”
Polemon knows a statue of “yawning” Apollo; and
another, too, of Apollo “the epicure,’ honoured in
Elis These Eleans sacrifice to Zeus “averter of
flies,’ * and the Romans to Heracles of the same title,

/ Artemis seems to have been ‘‘hanged” annually at
Condylea in Arcadia. See Pausanias viii. 23. 6, where the
children are probably imitating some ancient ritual. Full
discussion in Frazer, Adonis, Attis, Osiris, i. pp. 288-297.
See also Callimachus, Frag. 3 Schneider.

9 Condylitis may mean “striking,” from kovdurigev. But
possibly this is another form of ‘*‘ Artemis of Condylea,”
called Artemis Condyleatis in Pausanias viii. 23. 6.

r Sosibius, Frag. 14 Frag. hist. Graec. ii. p. 628.

¢ Polemon, Frag. 71 Frag. hist. Graec. iii. p. 135. See
Athenaeus, p. 346.

k See Frazer, Golden Bough, part 5, vol. ii. p. 282
(3rd ed.).

CHAP.

It
The witness
of Greek
writers
against
their own
gods

CLEMENT OF ALEXANDRIA

CAP. Kal DoBw Ovovow, ods Kal avrovs peta TOV apudt
II
zov “Hpakréa eyypadovow. &€& dé "Apyetous-
’"Adpoditny TupBwpvyov OpynoKkevovow ’Apyetor kat
/ af \ le a af ~
Adkwves,) kat XeAvtiba 5é “Aptreuw Lrapriarar
o¢Povow: émet TO Pyttew xeAUTTeEw Kadodow.
Ote. mofév rapéyypanta? ratra cor KopilecBar
Ta 0p Hu@v mapaTiléueva; ovdE TOs Gods yvwpl-
Cew €ouxas ovyypadets, ovs eya) paptupas emi THV
a1v amotiav KaA@, abéov xAevyns, @ SetAatou, Tov
mavTa vua@v aBiwrov ovtws Biov éumemAnkotas.®
= ee / \ \ > ” A \
ovyxt pevtor Leds dadaxpos ev "Apyer, Tywwpds dé
aAdos ev eae retipnoboy *; ody de “Adpodiry
mepipacot® ev “Apyetou, éraipa de AGyvator Kat
kadhurrbyep © Ovovow Lvpaxovaotor, nv Nikavdpos
6 mowntns “‘KadXlyAoutév”” mov KéKAnKkev; Avo-
\ ” ~ \ / /
vuoov b€ 70n oww7@ Tov yoipoysdAav: LiKvasveoe
TovTOV mpooKuvotow emi THY yuvatkelwy Ta€avTEs
tov Aidvucov popiwyv, éfopov aicyous Tov UBpews
aePalovres apynyov. Tovide ev adtots ot Oot,
/ A >? / / > A la \
Towoide Kal avToi, matilovtes ev Beots, wadAdov dé
eutrailovtes Kal evuBpilovres odiow atrois. Kal
/ / > / \ \ \ /
moow PeAtious Aiy¥mtior Kwundov Kal KaTa TOAeELs
\ a” ~ , / ” iA
Ta ddoya TV Cawy exteTyLnKoTes Hep “EAAnves
Totovtous mpookuvobtvtes Oeovs; Ta pev yap «el
\ / > > > / > > > / \
Kat Onpia, add’ od poryixad, add’ od paxdAa, mapa
/ \ / ¢ \ OA 7 ¢ \ ¢ a
weet de Onpever ndoviv ode Ev. of Se OzrotoL,
kai Adxwves placed by Stahlin after ’Apyeéous (1. 2).
ens mapéyypanrra Stihlin. wddev rapayéyparrac MSs.
3 éumemAnxoras Stahlin. éumremdnKdres Mss.
4 reriunobov Sylburg. reriurjoOwy Mss.

5 repiBacot Dindorf. epi8acin mss.
6 ckaddurvyw Sylburg. Kkaddcripyw Mss.

4 Nicander, Frag. 23 Schneider.

EXHORTATION TO THE GREEKS

as wel] as to “ Fever” and “ Fear” which they even
enroll among the companions of Heracles. I pass
by the Argives; Aphrodite the “ grave-robber” is
worshipped by them, as well as by the Laconians.
Furthermore, Spartans venerate Artemis Chelytis or
the “coughing”’ Artemis, since the verb corresponding
to Chelytis is their word for “to cough.”

Do you think that the examples which I am
adducing are brought to you from some improper
source? Why, it seems as if you do not recognize
your own authors, whom I call as witnesses against
your unbelief. Alas for you! They have filled your
whole life with godless foolery, until life has become
truly intolerable. Tell me, is there not a “bald”
Zeus honoured in Argos, and another, an “ avenger,”
in Cyprus? Do not Argives sacrifice to Aphrodite
divaricatria, Athenians to her as “courtesan,” and
Syracusans to her “ of the beautiful buttocks,” whom
the poet Nicander® has somewhere called “of the
beautiful rump”? I will be silent about Dionysus
chowropsalas. The Sicyonians worship this Dionysus
as the god who presides over the woman’s secret
parts; thus they reverence the originator of licen-
tiousness, as overseer of what is shameful. Such,
then, is the character of the Greek gods; such,
too, are the worshippers, who make a mockery of
the divine, or rather, who mock and insult them-
selves. How much better are Egyptians, when in
cities and villages they hold in great honour the
irrational animals, than Greeks who worship such
gods as these? For though the Egyptian gods are
beasts, still they are not adulterous, they are not
lewd, and not one of them seeks for pleasure contrary
to its own nature. But as for the character of the

D2 83

CHAP.

Further
examples
from Greek
writers

Even
Egyptian
animal gods
are better
than these

CLEMENT OF ALEXANDRIA

CAP. Ti Kal p71) déyew ETL, ATOYPWVTWS avTav dieAn-
" Neypevov;
“AM otv ye Atyorrvo, dv vov 81 env ody,
34P. KATO Tas rents | Tas cpa éoxédavTar' aéBovat
d€ adtav Luynvirart daypov tov ixOvv, warty de
(@Mos* obtos (xOvs) of tH "EXehaytivyny oikodvtes,
‘Okupuyxirae Tov depwvupov THs xwpas avTav
dpolws tyOuv, ere ye prv “HpakdAeoroXtrar iyved-
pova, Latrar dé kai WnBator mpoPatov, AvxKo-
qoXtrat d€ AVKov, KuvoroAirar b€ KUva, Tov *ATw
Mepdirar, Mevdjowor tov tpayov. tyets de ot
mavT apetvous Atyurtiwv (xv dé eizety yxetpous),
ot Tovs Alyumrious oonépar yeA@vtes od Travecbe,
motol* twes Kat mept Ta ddoya CHa; Meooadoi pev
UL@V TOVS mehapyovs TETULNKATL dua THY ovvn eva,
OnBator d€ tas yards d1a Ty ‘HpaxAcous yeveow.
Ti O€ maw Oerrahot; pvppnkas toTopobvTau
o¢dBew, éemet tov Ala pepabyxacw opowlevta
pvppnke TH KAjtopos Ouyatpit Etpupedovon pryjvac
Kat Mupyiddva yevvicar: Tlodguwv b€ rods apdi
77v Tpwdda Katouxobvtas totopet Tovs emtywpious
pos <aeBew >,° ods opivOous Kadodow, ott Tas veupas

1 Yunvira: Ortelius and Canter (in Sylburg). evnvirac Mss.
2 &\rXos Potter. ds GAXos Mss.
3 ravecbe Heinsius. mavceoGe Mss.
4 rotol Wilamowitz. dézrofol Mss.
° <¢éBew> inserted by Dindorf.

@ The Apis bull was regarded as an incarnation of the god
Ptah, or Osiris. Certain peculiar bodily marks distinguished
him from other bulls, and when found he was tended with
deep veneration in a shrine at Memphis. At his death
there was great mourning, and a stately funeral. See
Herodotus iii. 27-28. ’ See Herodotus ii. 46.

¢ The story is given in Antoninus Liberalis, ch. 29. The

EXHORTATION TO THE GREEKS

Greek gods, what need is there to say more? They cuap.

have been sufficiently exposed. I
Egyptians, however, whom I mentioned just now, Examples of

are divided in the matter of their religious cults, B&yPtsn

The people of Syene worship the fish phagrus; the worship

inhabitants of Elephantine another fish, the maeotes ;

the people of Oxyrhynchus also worship a fish, that

which bears the name of their land. Further, the

people of Heracleopolis worship the ichneumon; of

Sais and Thebes, the sheep; of Lycopolis, the wolf;

of Cynopolis, the dog; of Memphis, the bull Apis %;

of Mendes, the goat.2 But as for you, who are in

every way better than Egyptians,—I shrink from

calling you worse—you who never let a day pass

without laughing at the Egyptians, what is your

attitude with regard to the irrational animals? The

Thessalians among you give honour to storks by But Greeks

reason of old custom; Thebans to weasels on account also, worship

of the birth of Heracles.¢ What else of Thessalians ? examples

They are reported to worship ants, because they have °"""

been taught that Zeus, in the likeness of an ant, had

intercourse with Eurymedusa the daughter of Cletor

and begat Myrmidon.4 Polemon relates that the

dwellers in the Troad worship the local mice (which

they call sminthoi), because these used to gnaw

birth of Heracles was retarded by the Fates to please Hera.
But Alemene’s companion Galinthias (cp. galé, a weasel)
told them that the birth was by the will of Zeus, whereupon
they ceased opposing it. They punished Galinthias, how-
ever, by turning her into a weasel. When Heracles grew
up he remembered her good deed and built her a shrine.
The Thebans thereafter used to offer her the first sacrifice at
the feast of Heracles.

4 The legendary ancestor of the Myrmidons, a Thessalian
tribe. The name may be connected with myrmex an ant.

CAP.
Il

85 P.

CLEMENT OF ALEXANDRIA

TOV TroAepuicov Overpwyov TOV Togwv" Kat LytvOvov
’"AroAMAwva amo TaV pvdv exeivwv éemedrioay.
‘H r O PS) \ b] K / ¢€ ~ \ \ > A.
pakAetons dé ev Kriceow tep@v rept THY “Akap-
vaviav dyno, évOa ro "Axtidy éoTw akpwrTrjpLov
\ vn elie / Le / \ ¢ / A
kat tod “Amdd\Awvos tot ’Axtiov TO tepov, tats
/ / mn > \ \ / >
pviats mpobvecbar Bodv. ovee puny Lapiwy ek-
Ajcopa (™poBarov, WS gyow Evdopiwv, o€Bovat
Ldyu.01) ovde Ys, TOV THY Dowikyny Lvpwv | Kar
OLKOUVTEY, @v ot pev tas TEpLoTepas, ot be TOUS
ixOis ottTw céBovor TEPLTTAS ws "HAciou tov Ata.
Kiev dx: ézretd7) od Deol, ods OpyoKevere, atvOus
emoxepacbat jou doKel ef OvTws elev Saipoves,
devtépa TavTyn, ws vets hate, eyKatadeyopevot
Taéer. el yap ovv daimoves, Alyvou TE Kal pLapot.
” \ b] a \ > \ 4 \ /
€oTt ev eheupety Kal avadhavdov ovtTw Kata 7dAeELS
Saipovas emiywplovs TYyLnY émdpeTopevous, Tapa
Kv6viows Mevédnpov, rapa Tyviots KaAAorayopay,
\ / ” \ / > /
mapa AnXious "Avov, mapa Aakwow ’AorpaPaxov.
Tyatar d€ tis Kal Dadnpot Kata mpvuvav rpws:
Kal 7) IIv@la ovverage Qew TAataebow ’Avdpo-
/ \ f \ / \ /
Kpatet Kat Anpoxpater kat KuxdAaiw Kat AevKwre
tov Mydikav axpalovtwy aywvwv. €oTe Kal

« Compare the story in Herodotus ii. 141, where Sen-
nacherib’s army, invading Eeypt, was rendered useless by
the ravages of mice.

> Polemon, Frag. 31 Frag. hist. Graec. iii. p. 124.

¢ Heracleides Ponticus, Fray. hist. Graec. ii. p. 197,
note 2. See also Farnell, Cults of the Greek States, i. p. 45.

4 Kuphorion, Frag. 6 Frag. hist. Graec. iii. p. 73.

e The Syrian goddess Derceto was represented with the
body of a fish, and her daughter Semiramis took the form
ot a dove. See Diodorus ii. 4.

‘ See Herodotus vi. 69.

EXHORTATION TO THE GREEKS

through their enemies’ bowstrings%; and they named cHapP.
Apollo ‘Smintheus’ after these mice.? Heracleides,
in his work on The Founding of Temples in Acarnania,

says that on the promontory of Actium, where stands

the temple of Apollo of Actium, a preliminary sacrifice

of an ox is made to the flies.¢ Nor shall I forget the
Samians, who, as Euphorion says, worship the sheep ;4

no, nor yet the Syrian inhabitants of Phoenicia, some

of whom worship doves, and others fishes,’ as ex-
travagantly as the Eleans worship Zeus.

Very well! since they whom you serve are not Perhaps
gods, | am resolved to make a fresh examination to eee
see whether it is true that they are daemons, and secondary
should be enrolled, as you say, in this second rank of oe
divinities. For if they really are daemons, they are
greedy and foul ones. We can discover perfectly
clear examples of daemons of local origin who glean Examples of
honour in cities, as Menedemus among the Cythnians, 970". o.
Callistagoras among the Tenians, Anius among heroes
the Delians and Astrabacus among the Laconians./
Honour is paid also at Phalerum to a certain hero “ at
the stern,’ and the Pythian prophetess prescribed
that the Plataeans should sacrifice to Androcrates,
Democrates, Cyclaeus and Leucon when the struggles
with the Medes were at their height.” And the man

g This hero is Androgeos, on account of whose death at
Athens the annual tribute of seven youths and seven maidens
was imposed by his father Minos upon the Athenians ; from
which they were delivered by Theseus. A scholiast, com-
menting on this passage, says that figures of Androgeos
were set ‘‘at the stern of ships.” Phalerum was the ancient
port of Attica, whence according to tradition Theseus em-
barked on his journey to Crete. See Pausanias i. 1. 2-4.

% See Plutarch, Aristeides xi.

CAP.

36 P.

CLEMENT OF ALEXANDRIA

dAdous traproAAovs avvidety Saiwovas TH ye Kal
opuKpov Siabpetv duvapeven*

\ \ 4 / > Se % \ Ul
Tpis yap pUpLot elow emt yGovi trovAuBoTeipyn
daipoves abdvaro., PvAakes pepoTrwv avOputwr.

TIVES etal ot purares, @ Bowcitue, Ly) Ploveons
Aye. H OAAov ws obToL Kal of TOUTWY ETUTYLOTE-
por, ot peydror SaljLoves, O ‘AmoMuy, 7 “Apres,
7) Antw, 7 Aneirnp, 7 Kopyn, 6 IlAovtwv, 6
‘“HpakAjs, atros 6 Lets. adrW’ ouK dmoBpavat
nds dvddrrovow, *Aoxpate, pu) dapaptdavew dé
tows, ol auapTi@v OnTa ov TeTELpapevor. evtadla
67) TO mapoyuddes emupbéyEacbar apworrer

ce \ > / A as)
matnp avovlérnta* 7atda vovbertet.

El oF dpa Kal €lol dvdakes obToL, ovK Edvola TH
Tmpos Has trepitabets, Tis dé Sucdamijs dnwAelas
exopevor, KoAdKwY Sikny, eyypiuTTovTaL TH Biv,
deAcalopmevor KaTV@. avToi mov eEouodoyobvra ot
dalpoves THV yaoTpyLapylav THY avTOV,

AoBijs Te KVions TE’ TO yap Adxopev yéepas HLETs, |
déyovtes. tiva 8° av povny aAdAny, et pwvyy
AdBovev Atyurrioy feot, ota aiAoupor Kal yarat,
TporjoovT at 7) Thy ‘Opnpixny Te Kal mounTuKny, Tis

Kvions Te Kal opapTuTiKTs idny ; TOLOLOE [LEVTOL
¢ »
map vutv ot Te Saipoves Kal of Deol Kal El TwWes

1 agvovdérnra Wilamowitz. dvovOérnros Mss.

@ Hesiod, Works and Days 252-253. Hesiod was a native
of Ascra in Boeotia, which explains the two appellations
that follow this quotation.

> Kock, Comic. Attic. Frag. pp. 616-7,

EXHORTATION TO THE GREEKS

who is able to make even a slight investigation can CHAP.
get a view of very many other daemons ; ;

For thrice ten thousand dwell on mother earth, Witness of
Immortal daemons, guards of mortal men.“ Hesiod

Who are these guardians, thou Boeotian bard? Do

not refuse to tell us. Or is it clear that they are

these whom I have just mentioned, and others more
honoured than they, namely the great daemons,
Apollo, Artemis, Leto, Demeter, the Maiden, Pluto, Daemons,
Heracles, and Zeus himself? But it is not to prevent ori ire
us from running away that they guard us, poet of all one
Ascra ! Perhaps it is to prevent us from sinning,

seeing that they, to be sure, have had no experience

of sins. Here indeed we may fitly utter the pro-

verbial line,

The father warns his child but not himself.?

Yet if, after all, they really are guardians, they

are not moved by feelings of good will towards us ;

but, being intent upon your destruction, they beset

human life after the manner of flatterers, allured They

by the sacrificial smoke. In one place the daemons sppecaeh
themselves admit this gluttony of theirs, when they ee
Say, sacrifices

Wine and odorous steam; for that we receive as our portion.°¢

If Egyptian gods, such as cats and weasels, were to Are they
be endowed with speech, what other cry are they {)¥ Petter
likely to give forth than this from Homer’s poems, Fsyptian
animal
proclaiming a love for savoury odours and cookery ? gods?

Be that as it may, such is the character of the

¢ Homer, Iliad iv. 49.
89

CAP.
II

CLEMENT OF ALEXANDRIA

¢€ / e (4 / / 9Q\ \ 3
Auibeor womep Hpiovor KEeKAnvTat’ ovdE yap ovdE

~ ~ >
dvondtwv tuiv mevia mpos Tas THs daoePelas
ouvlécets.

> ~ ~ € 5
Dépe 5) ody Kal tobto mpocfdpev, ws ar-
dvOpwrot Kat puodvOpwrot daipoves elev vpdv
< \ \ ~ va | / > / ~ /
of Geol Kat odyt Lovov emxyaipovtes TH PpevoBAaPera
~ \
tav avOpmmwv, mpos S€ Kat avOpwroKtovias amo-
\ / >
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piroveuctas, vuvi dé Tas ev moA€uois avapilmous
/ > \ / ¢e ~ /
drotysias adopnas odiow ndovis mopiCopevot,
émws étt pddvora éxorev avOpwreiwy avednv Eey-
a / ” \ \ / \ ”
dopetabar dovwv: dn dé Kata dAes Kat €bvn,
otovel Aoyot emioxyibavtes, omovdas anyrnoav
dvnepovs. “Apiotrouerns yodv 6 Meaojwos 7a
>
l@wpryjrn Att tpraxooiovs anécdakev, tooavtas
Sod Kal ToLavras KaAALEpety oldprevos ExaTouPas* €v
. \ / 2 € lA 5 / r ,
ots Kat MedropTros Hv <o> + Aaxedaroviwv Baowrevs,
~ ~ \
tepetov ebyevés. Tadpor 5é 7d eOvos, ot mept THY
~ a a
Tavpuxivy xeppovnoov Katoucobyres, ovs av TaV

1 <g> inserted from Eusebius, Praep. Kv. iv. 16.

« To understand the point of Clement’s onslaught against
the ‘* daemons ” it must be remembered that the best Greek
teachers of his age, such as Plutarch and Maximus of Tyre,
used the doctrine of ‘‘ secondary divinities” as a means of
preserving their own monotheism without altogether break-
ing away from the popular mythology. According to them,
the one Supreme God worked through many ministers, to
whom worship could rightly be offered. Clement attacks

EXHORTATION TO THE GREEKS

daemons and gods you worship, and of the demigods
too, if you have any called by this name, on the
analogy of mules, or demi-asses; for you have no
poverty—not even of words to form into the com-
pounds needed for your impiety.”

III

Come then, let us add this, that your gods are in-
human and man-hating daemons, who not only exult
over the insanity of men, but go so far as to enjoy
human slaughter. They provide for themselves
sources of pleasure, at one time in the armed contests
of the stadium, at another in the innumerable
rivalries of war, in order to secure every possible
opportunity of glutting themselves to the full with
human blood. Before now, too, they have fallen
like plagues on whole cities and nations, and have
demanded drink-offerings of a savage character. For
instance, Aristomenes the Messenian slaughtered
three hundred men to Zeus of Ithome, in the belief
that favourable omens are secured by sacrifices of
such magnitude and quality. Among the victims
was even Theopompus, the Lacedaemonian king, a
noble offering. The Taurian race, who dwell
along the Taurian peninsula, whenever they capture

this position from the moral standpoint ; the legends and
the animal sacrifices prove that all these divinities, whether
called gods, demigods, or anything else, were evil in char-
acter; there was no distinction between Zeus and the
humblest daemon. A clear and valuable account of the
matter will be found in Dill, Roman Society from Nero, ete.
pp. 422-4134,

CHAP.
Il

The gods
delight in
human

slaughter

In the
contests of
the stadium
In wars

They
demand
human
sacrifices

Examples :
Aristomenes
the
Messenian

Human
sacrifices
among the
Taurians

CAP.
Ill

37 P.

CLEMENT OF ALEXANDRIA

Eéve Trop” avrois eAwor, Tovtwy 61) TOV Kata
OddatTav emTaiuKoTwr, avriKa pdra 7H Tavpicf
katabvovow “Aprepsde: TavTas Gov TAS Quotas
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pet ev TH TOV Oavpacioy ouvaywyh ev ITeady
ths @errarias *Ayatov Bye ptarmoy IInAet Kat
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” SIN a T
€Ovos elatv otto”) ’AvrixAeidns év Noorous dro -
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Madpwos, ws Awpdfeos ev TH TeTAptn “ITadiKdv
toTopet.

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daipoves* TOs be ody dotor avaddyws ot Sdevot-
Oaiproves ; of peev OWTHPES eVpnLovjevol, ol Oe
owrnpiay ALTOVJLEVOL rapa. TOV em Bova owT)-
plas. Kaddepety yoty tomalovtes attots odds

1 Avuxriovs from Eusebius. Xuxiouvs mss.
2 otro: from Eusebius. oiirws Mss.
3 6\oxautecvy from Eusebius. odoxae?v Mss.

«That is, in his play Iphigeneia among the Tawrians.
See also Herodotus iv. 103. The Taurian peninsula is the
modern Crimea.

> Monimus, Frag. 1 Frag. hist. Graec. iv. p. 454.

¢ Anticleides, Frag. 9 Miiller, Seript. rerum Alex. Mag,
p. 149.

EXHORTATION TO THE GREEKS

strangers in their territory, that is to say, men who cHap.
have been shipwrecked, sacrifice them on the spot 1‘
to Tauric Artemis. These are your sacrifices which
Euripides represents in tragedy upon the stage.%
Monimus, in his collection of Wonderful Events, relates
that in Pella of Thessaly human sacrifice is offered to ane
Peleus and Cheiron, the victim being an Achaean.? ns
Thus too, Anticleides in his Homecomings, declares
that the Lyctians, a race of Cretans, slaughter men Human
to Zeus; and Dosidas says that Lesbians offer a ane
similar sacrifice to Dionysus.2 As for Phocaeans,— Lyctians,
y : Lesbians,

for I shall not pass them over either—these people are phocaeans
reported by Pythocles in his third book On Concord to
offer a burnt sacrifice of a man to Taurian Artemis.’
Erechtheus the Athenian and Marius the Roman b
sacrificed their own daughters, the former to Perse- FSqugns
phone, as Demaratus relates in the first book of his
Subjects of Tragedy;/ the latter, Marius, to the
« Averters of evil,’ as Dorotheus relates in the fourth
book of his [takan History.9

Kindly beings to be sure the daemons are, as So daemon-
these instances plainly show! And how can the Wormppers
daemon-worshippers help being holy in a correspond- camel ie
ing way? The former are hailed as saviours; the aria
latter beg for safety from those who plot to destroy
safety. Certainly while they suppose that they are

2 Dosidas (or Dosiades), Frag. 5 Frag. hist. Graec. iv.
p. 400.

e Pythocles, Frag. 4 Frag. hist. Graec. iv. p. 489.

* Demaratus, Frag. 4 Frag. hist. Graec. iv. p. 379.

9 Marius is said to have been warned in a dream to
sacrifice his daughter Calpurnia, in order to obtain a victory
over the Cimbri by whom he was hard pressed. Plutarch,
Collect. parall. 20; Dorotheus, Frag. 3 Miiller, Script. rerum
Alex. Mag. p. 156.

CAP
iil

88 P.

CLEMENT OF ALEXANDRIA

avrovs AcdnjBacw dmoapdrrovres avOpcsrrous. od
yap ov Tapa TOV TOTrov tepetov yiverau 6 povos,
ovo Et “Aprepeot TUS kat Au ev tep@ dnbev Xwpien
padrXrov 7 Opyn Kal pirapyvpia, aAdAous opotors
Saijoow, él Peaptots 7) ev o0ots amoodatto TOV
avOpwrov, |tcepov]+ lepetov éemudypicas, adda dovos
EOTl Kal avoOpoKTacia 7 TovavTn Avaia. Ti 51) odv,
® acopwtato TOV ddAcwv lao avOpurror, TO [ev
Onpia Tepupevyopev Ta GViwEpa, KAY TOU TeEpL-
TVXWpEV ApKw 7 AdovTt, ExTpeTrOUEOa,

ws 5 ore Tis TE Spdxovra. ioc maXivopoos améorn
odjpeos ev Byoogs, & b16 Te Tpopos eAAaBe yvia,
as T° avexwpnoev:

daijovas dé dAcfpiovs Kat aditypiovs éemuBovAous TE
Kal pucavOpamovs Kat Avpe@vas ovtas mpoarobo-
flevoe Kal GuVvievTes OvK ek\Tpémreabe OVSE ATTOOTPE-
/ meh \ > / ¢ / an /
deole; tid av Kat adnfevoatey of Kakol, 7 Tia
nv > / Seer, ~ yA /
av wdeAjoaev; avtixa yodv é€xyw aor feAtiova
Tov tucdaTa@v tovtwy Oedv, TOV Sayrdvev, emt-
detEar Tov avOpwmov, Tob ’AmdAAWVOS TOD pavTiKO
\ ~ \ \ / / ¢ ~
tov Képov Kat tov LodAwva. dirdddwpos byuadv
6 DoiBos, add’ od pirdvOpwrros. TpovdswKE TOV
Kpotoov tov dirov Kat TOU probob exAabojevos
(ovTw piAcdofos 7) avijyoye TOV, Kpotcov dua TOO
“AdXvos ézt THY mupav. oUTw prdobvres ot Saipoves
odnyotow «is TO Tip. GAN, @ dirAavOpwrorepe
\ > / ro Wee / A A |
Kat adAnbéctepe Tob “AméAAwvos dvOpwie, Tov emt
THs TUpds otKTepov Sedeuevov, Kal od pEV, W

1 [iepdv] Wilamowitz. [lepetov] Potter.

@ Fiomer, /liad iii. 33-35,

EXHORTATION TO THE GREEKS

offering acceptable sacrifices to the daemons, they cHap.

quite forget that they are slaughtering human beings. 1!!!

For murder does not become a sacred offering because

of the place in which it is committed, not even if

you solemnly dedicate the man and then slaughter

him in a so-called sacred spot for Artemis or Zeus,

rather than for anger or covetousness, other daemons

of the same sort, or upon altars rather than in roads.

On the contrary, such sacrifice is murder and human

butchery. Why then is it, O men, wisest of al] Why not

living creatures, that we fly from savage wild beasts ily vom
i 3 S aemons

and turn aside if perchance we meet a bear or a 28 from

: savage
lion, and beasts?

As in a mountain glade when the wayfarer spieth a serpent,
Swiftly turning his steps, his weak limbs trembling beneath

im,
Backward he maketh his way ;%

yet when faced by deadly and accursed daemons,

you do not turn aside nor avoid them, although you

have already perceived and know quite well that

they are plotters and man-haters and destroyers?

What possible truth could evil beings utter, or
whom could they benefit? At any rate, I can at

once prove to you that man is better than these gods Men are
of yours, the daemons; that Cyrus and Solon are ptt"t,.,
better than Apollo the prophet. Your Phoebus is eons
a lover of gifts but not of men. He betrayed his of Croesus”
friend Croesus, and, forgetful of the reward he had shows
received (such was his love of honour), led the king

across the river Halys to his funeral pyre. This is

how the daemons love; they guide men to the fire!

But do thou, O man of kinder heart and truer speech

than Apollo, pity him who lies bound upon the pyre.
95

a
III

39 P.

CLEMENT OF ALEXANDRIA

LorAwv, poavrevoar Tv dAnBevar, ov dé, © Kiope,
Kéevoov amoopeobijvas TV Trupay. owdpovncov
vorarov _yoor, a) Kpoive, TO Traber perapabosy-
aydpioTtés €oTw ov tmpookuvets, AauBaver Tov
pucdov Kal jreTa TO ypvolov evdeTar madAW. Tédos
apa ovy 6 daipwy, adAd 6 avOpwrds cot Aeyet- ob
Aoga pavreverau Lohwv: ToOTOv evpycets © adn OA
jovov, ® BapBape, Tov ypnopov: totrov én THs
Tmupas Soxysdoets.

“Obev Ezevoi prot Oavpdlew tio. moTté davraciats
amaxGévtes of mp@tor wetAavypévor Sevovdayoviav
avOpwtros KaTHyyetAav, Saijovas adwtypiovs vojo-
Gerotvres oéBew, cite Dopwreds éexeivos Hv elite
Mépors cite ddAos Tus, ot vews Kal Bayrods avéotyoav
avTots, mpos de Kat Ovoias mapaorioar mp@Tor
penvlevvTar. Kat yap 61) Kal Kata ypdvous
votepov avérAattov Oeovs, ois mpookuvotev. apéAer
tov "Epwra totrov <tov> ® év rots mpeaButarots TOV
Oecy elval Aeyopevov eTILO. TpOoTepov obdé els mpiv
7) Xdppov PLELPAKLOV TL ps, Kat Baov idptcacbar
ev *Akadnuia XaproTnptov ° emiteAobs yevopLevngs
emiJupiass Kal THs vocov THY acéAyerav “Epwra
KeKAjKace, Deomrovobvres aKkoAacTov emBujutav.
“AOnvator de ovoe TOV llava noecav OaTis HV, | mpiv
9 Diria7idnv eireiv adrots.

1 ebpjoes Canter. e& O7joes Mss.
2 <rév> inserted by Markland.
8 xapiorjpiov Valckenaer; see Protrepticus 27 P. (p. 64
above) and 42 P. (p. 106). xapiéorepoy mss.

« See the whole s story in Herodotus i. 30-33 and 85-88.

>’ Cp. Pausanias i. 30. 1, Athenaeus xiii. p. 609 p; and,
for the antiquity of Eros, Plato, Symposium 178 a-c, and
Hesiod, Theogonia 120, with Paley’s note adloc, The ancient

EXHORTATION TO THE GREEKS

Do thou, Solon, utter an oracle of truth. Do thou, cHap,

Cyrus, bid the flaming pyre be quenched. Come to
thy senses at the eleventh hour, Croesus, when
suffering has taught thee better. Ungrateful is he
whom thou dost worship. He takes the reward of
gold, and then deceives thee once again. Mark! it
is not the daemon, but the man who tells thee the issue
of life. Unlike Apollo, Solon utters no double-mean-
ing prophecies. This oracle alone shalt thou find true,
O barbarian. This shalt thou prove upon the pyre.@

I cannot help wondering, therefore, what delusive
fancies could have led astray those who were the
first to be themselves deceived, and the first also, by
the laws they established for the worship of accursed
daemons, to proclaim their superstition to mankind.
I mean such men as the well-known Phoroneus, or
Merops, or others like them, who set up temples
and altars to the daemons, and are also said in legend
to have been the first to offer sacrifices. There can
be no doubt that in succeeding ages men used to
invent gods whom they might worship. This Eros,
for instance, who is said to be amongst the oldest
of the gods,—why, not a single person honoured him
before Charmus carried off a young lad and erected
an altar in Academia, as a thank-offering for the
satisfaction of his lust ; and this disease of debauchery
is what men call Eros, making unbridled lust into
a god!® Nor did Athenians know who even Pan
was, before Philippides told them.¢

Kros was probably an earth-deity, or god of fertility, and in
reality quite different from the winged child who accompanies
Aphrodite and is the personification of human love. See
Farnell, Cults of the Greek States, ii. pp. 625-6.

¢ Herodotus vi. 105.

Ill

How were
the first
daemon-
worshippers
led astray ?

In later
ages men
freely in-
vented gods

CAP.
ll

40 P.

CLEMENT OF ALEXANDRIA

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Kaklas avojtov yéyove my: elra b€ pu) ava-
a > > > > / > ~ \ \ \
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exatoppas Ovovoa Kat mavyyvpets émiteAoboa Kal
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d7—ovd€ yap obd€ ToUTOUS OLWmHGOMaL, TpOS bE Kal
> \ ’ / \ \ b) / > /
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si > > / / 7 > /
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ev T@ evatw Tov ‘loropidv. ti dé *EpryGouos;
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A / 8 > M / c 7d 5 fs) \ \
ptéudsos ev | Mayvynoia Kexrndevtar, odde pu7v
rovs Schwartz. ods Mss.
[rouréore . . émexexAnuévouvs] Markland.
*Iyucpados from Pausanias i. 5. 2, etc. tupapos Mss.
<é& from Eusebius, Praep. Ev. ii. 6.

KXéoxov Miiller from Arnobius vi. 6 and Apollodorus
iii. 1. 2. «Aéapxov Mss.

ao 8 & te

EXHORTATION TO THE GREEKS

We must not then be surprised that, once daemon-

worship had somewhere taken a beginning, it became gy;
daemon-

a fountain of insensate wickedness. Then, not being
checked, but ever increasing and flowing in full
stream, it establishes itself as creator of a multitude
of daemons. It offers great public sacrifices ; it”
holds solemn festivals ; it sets up statues and builds
temples. These temples—for I will not keep silence
even about them, but will expose them also—are
called by a fair-sounding name, but in reality they are
tombs. But I appeal to you, even at this late hour
forget daemon-worship, feeling ashamed to honour

CHAP.
III

worship

grew to its

present
exte

But the
eu are
eall

tombs. In the temple of Athena in the Acropolis tombs, as

at Larissa there is the tomb of Acrisius; and in the
Acropolis at Athens the tomb of Cecrops, as Antiochus
says in his ninth book of Histories And what of
Erichthonius? Does not he lie in the temple of
Athena Polias? And does not Immaradus, the son
of Eumolpus and Daeira, lie in the enclosure of the
Eleusinium which is under the Acropolis? Are not
the daughters of Celeus buried in Eleusis? Why
recount to you the Hyperborean women? They
are called Hyperoche and Laodice, and they lie in
the Artemisium at Delos; this is in the temple
precincts of Delian Apollo. Leandrius says that
Cleochus is buried in the Didymaeum at Miletus.?
Here, following Zeno of Myndus, we must not omit
the sepulchre of Leucophryne, who lies in the temple
of Artemis in Magnesia ; nor yet the altar of Apollo

¢ Antiochus, Frag. 15 Frag. hist. Graec. i. p. 184,
> Leandrius (or Meandrius), Frag. 5 Mrag. hist. Graee.
i. p. 336. The Didymaeum is the temple of Zeus and Apollo
a Didyma near Miletus,
99

examples
prove

CLEMENT OF ALEXANDRIA

CAP. TOV év Tedunoo® 1 Bupov Tob ‘AmoMavos: pvija
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ry,

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1 TeX\unoogs Staéhlin from Arnobius, and one ms. of
Eusebius. vredApioo@ Mss.

2 TeXunoood Stihlin. tedApiocod mss.
dpxéoat from Eusebius. dpxéon mss.
[dv7ws] Heyse.

mpootpembuevor Potter. mpotperduevor MSS.

ao & Ce

« Ptolemaeus of Megalopolis, Frag. 1 Frag. hist. Graec.
iii. p. 66.
100

EXHORTATION TO THE GREEKS

at Telmessus, which is reported to be a monument CHAP,
to the prophet Telmessus. Ptolemaeus the son of
Agesarchus in the first volume of his work About
Philopator says that in the temple of Aphrodite at
Paphos both Cinyras and his descendants lie buried.”

But really, if I were to go through all the tombs

held sacred in your eyes,

The whole of time would not suffice my need.?

As for you, unless a touch of shame steals over you
for these audacities, then you are going about utterly
dead, like the dead in whom you have put your
trust.

Oh! most wretched of men, what evil is this that ye suffer?
Darkness hath shrouded your heads.°¢

If, in addition to this, I bring the statues them- The images
selves and place them by your side for inspection, ° ®5°4s
you will find on going through them that custom @ is
truly nonsense, when it leads you to adore senseless

things, “the works of men’s hands.”’ In ancient
. : : The first
times, then, the Scythians used to worship the dagger, images were

the Arabians their sacred stone, the Persians their “yous?

river. Other peoples still more ancient erected stone

> This verse is not found in Nauck’s collection of Tragic
Fragments. The sense may be compared with that of St.
John xxi. 25.

¢ Homer, Odyssey xx. 351-352.

4 Custom, 7.¢. inherited traditions about the gods and
their worship, was pleaded by adherents of the old religions
as a defence against Christian attack ; see p. 197.

e Psalm cxv. 4.

J 4.6, the Kaaba at Mecca.

101

CAP.

CLEMENT OF ALEXANDRIA

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maAatov dSdpu gyot yeyovevat TOU “Apews TO
Soavov Oddppawv o 6 ovyypagers, ovdémw TOV TEXVE-
Tov én THY Edmpdcwrrov TavTY KQKOTEXViaV
ppnKoTav. erred) S€ HVvOnoev 4 TExXvN, NVENTEV
” wAdvn.

‘Os pev obv Tous AiBous Kat Ta EVAa Kal ouvedovre
pavan Thy vAyv aydAuata avdpetkeAa emounoavTo,
ots emywoppacere evoePevav ouKopavTodvres TV
aAnBevar, on pev advtobev dHArov- od pay ada.
Kal dmodeifews Toons emdeopevov TOU TOTFOU ov
TapartnrEeov. TOV [Lev ov "Odvprriaae Aia Kat
TI “AOnynoe TloAvada &x xpvoob Kat edepavTos
KatacKkevaca. Dediav mavti mov cadés: To de ev
Lauw THs “Hpas Edavov Lpirrde TG? EvicAcidou
memrounota ‘Odvpmixos ev Lapwarois é CoTopet. 22)
ovv audiBaArreTe, ef THY Veuvav “AOjvnot as bi

1 Sulttde 7G Cobet. ome 77 MSS.

@ Aéthlius of Samos, Fr. 1 Frag. hist. Graec. iv. p. 287.

> Varro, Ant. rer. div. xvi. Fr. 34 Agahd (Jahrb. class.
Phil., nee Suppl. Bd. p. 210), and cp. S. Augustine, Civ.
Dei iv.

¢ Gras Fr. 1 Frag. hist. Graec. iv. p. 466,

102

EXHORTATION TO THE GREEKS

conspicuous wooden poles and set up pillars of CHAP.

stones, to which they gave the name xoana, meaning
scraped objects, because the rough surface of the
material had been scraped off. Certainly the statue
of Artemis in Icarus was a piece of unwrought timber,
and that of Cithaeronian Hera in Thespiae was a
felled tree-trunk. The statue of Samian Hera, as
Aéthlius says, was at first a wooden beam, but after-
wards, when Procles was ruler, it was made into
human form. When these rude images began to be
shaped to the likeness of men, they acquired the
additional name breté, from brotot meaning mortals.
In Rome, of old time, according to Varro the prose-
writer, the object that represented Ares was a spear,?
since craftsmen had not yet entered upon the fair-
seeming but mischievous art of sculpture. But the
moment art flourished, error increased.

Afterwards
made into
human form

It is now, therefore, self-evident that out of stones Proof by

and blocks of wood, And. in one word, out of matter,
men fashioned statues resembling the human form,
to which you offer a semblance of | piety, calumniating &
the truth. Still, since the point calls for a certain
amount of argument, we must not decline to furnish
it. Now everyone, I suppose, will admit that the
statues of Zeus at Olympia and Athena Polias at
Athens were wrought of gold and ivory by Pheidias ;
and Olympichus in his Samian History relates that
the image of Hera in Samos was made by Smilis the
son of Eucleides.© Do not doubt, then, that of the
goddesses at Athens called “venerable” 4 two were

@ These are the same as the Erinyes, goddesses of
vengeance, mentioned on p. 53. They were called
Eumenides, the kindly ones, and at Athens Semnai, the
venerable ones, these titles being euphemistic substitutes
for their real and dreaded name. 103

examples
that all
images of
gods are the
work of men

CAP.
Vi

42 P.

CLEMENT OF ALEXANDRIA

vov bedv Tas ev dV0 UkoTas emolnoev ex Tob Kadov-
jevov Avxvews AiGou, KddAws 5€ tiv peony avraiv:
toropobyra EX” cout [loAduwva Devey oven ev Th
TeTapTy Tov pos Tipasov: pnd” el? ra ev [lardpots
THs Avxias nonnars Awos kat ’AmdéAAwvos Pew0ias

maAw éxetvos® [ra dyahwara |* Kabdcrep TOUS Aéov-
Tas Tovs ovv avTots Buaieciecuons elpyaoras el O€,
as pact TWES, Bpudgvos vite TEXVT] ov Svadepopiat:
€xets Kal ToOTOV aya jearoupyov" O70 Epov avTotv
Bovde emlypade. Kal pay TeAcotov TOU "AGnvatov,
ws dyno DiAcxopos, epyov elo dydAwaro evvea-
mxn Llocedadvos Kat “Apdutpirns ev Tire mT™poo-
KUVOU[LEVG.. Anpajrptos yap ev devTEpw TOV “Ap-
yoducav Too ev Tipuv6e THS “Hpas Eodvov Kal THV
vAnv oyxvyy Kal TOV ToOLnTHV “Apyov dvaypaper.
moAXot § av Taxa. mov Gavudaceav, €t _abovev TO
TaAAddvov TO Ouomreres ahovpevor, | 6 Avop7dns
kat *Odvoceds totopodvrar pev dpedcoHar G70
*TXiov, mapaxatabécba dé AnuoddvT, éKk TaV
IiéAom0s doTa@v Kateckevdobar, Kaldmep Tov
"Odvpmov €€ dAAwv dotadv *IvduKod Onpiov. Kat

67) Tov totopotvTa Aroviciov ev TO TéuTTTw pLEpeEt
Tob Kukdov mapiornu. *“AmeAXGs 5é€ ev Tots

1 riv peony . . co Jahn. fy péony adraiv ioropotvrat
éxovoal MSS.

2 und’ ef Miinzel. pundé mss.

3 éxetvos Wilamowitz. éxeiva Mss.

= 5 bra aydé\para] Stéhlin. [add .. dydduara] Heyse.
5 » Wilamowitz. vy mss.

« Lychneus is mentioned by Athenaeus (205 F) as a
stone from which images were made. It is probably the
same as lychnites, which according to Pliny (Nat. Hist.
xxxvi. 14) was a name given to Parian marble, because it

104 ¢

EXHORTATION TO THE GREEKS

made by Scopas out ef the stone called /ychneus,” oHap.
and the middle one by Calos; I can point out to wee a
the account given by Polemon in the fourth volume
of his work Against Timaeus.o Neither doubt that
the statues of Zeus and Apollo in Lycian Patara
were also wrought by the great Pheidias, just as
were the lions that are dedicated along with them.
But if, as some say, the art is that of Bryaxis, I do
not contradict. He also is one of your sculptors;
put down which of the two you like. Further,
the nine-cubit statues of Poseidon and Amphitrite
worshipped in Tenos are the work of the Athenian
Telesius, as Philochorus tells us.© Demetrius in his
second book of Argolic History, speaking of the image
of Hera in Tiryns, records its material, pear-tree
wood, as well as its maker, Argus.¢ Many would
perhaps be astonished to learn that the image of Pallas
called “ heaven-sent’”’ (because it fell from heaven),’
which Diomedes and Odysseus are related to have
stolen away from Troy, and to have entrusted to the
keeping of Demophon, is made out of the bones of
Pelops, just as the Olympian Zeus is also made out of
bones,—those of an Indian beast. I give you, too,
my authority for this, namely Dionysius, who relates
the story in the fifth section of his Cycle Apellas
eas quarried in underground pits by lamplight (lychnos=
amp).

semen, Fr, 41 Frag. hist. Graec. iii. p. 197.

¢ Philochorus, Fr. 185 Frag. hist. Graec. i. pp. 414-15.

¢ Demetrius of Troezen, Fr. 5 Diels (Frag. hist. Graee.
iv. p. 383).

* Compare this with the image of Artemis at Ephesus,
mentioned in Acts xix. 35, which is also called diopetes, or
‘‘ fallen from heaven” (R.V. margin).

/ ae. the tusks of an elephant.

¢ Dionysius, Fr. 5 Frag. hist. Graec. ii. pp. 9-10.

105

CLEMENT OF ALEXANDRIA

CaP. AcAgucots dvo dyat yeyoveva Ta IladAdéxa, dyupoo
Y 8 on avOputrav Sednpvoupyjabae. aAd’ OTs
pndels vrroAaBy Kal Tatra pe ayvoia TOpELKevat, :
mapabjconat tod Moptyou Atovtcov to dyadpya
3 / / \ > A , /
Adnvnot yeyovevat pev ex Tod dedAAdTa KaAovpEvov
Aifov, épyov S€ etvar Likwvos tot Etmaddpov, ws

/ ” > ~ > / 2 \ \
dyna Todguwy ev tur emiatoAR. eyevécOnv? d€ Kai
+ A / "6 \ +. > \
aAAw twe dvw Kpyrika oiwar avdpravrotow
(XKvAdis 2 Kai Atzowos wropalécbnv): tovTw de
7a ev “Apyer totv Atookotvpow aydAuata Kart-

/ \ A > / ¢e / >
eoxevacdTny Kat Tov ev TipuvO. ‘HpakdAgous av-
dpiavta Kat To THs Movvuxias ’Apréuidos Edavov
ev Lukvave.
Kai ri mept ratra diarpifw, e€ov adrov Tov

, Qe ) z ¢ s a \
peyaAodatova opiv emdetfar Ootis Hv, ov 81
Kat e€oynv mpos mavtwy oeBaopod KaTng vw Levov
aKOVOLLEY, TobTov <év> * axerpomrointov etrrety TE-
ToAunKaow, tov Aty’mTuov Ldpamw ; ot pev yap
avTov toropodow XaproTnprov b70 Luwwréwv Iro-
Acuaiw 7TH DiraddAdw TH Atyurric meupOivar
Baore?, ds Awd TpUXopLevous avTovs am Atytarou
petarrepisapevous ® airov [6 IroAenatos | ® avexrn-

s: \ \ / A ” 7
oaTo, evar dé TO Edavov TobTo adyadua [Aovtwvos:
¢ x a / \ 3 5 / 68 a ~
6 6€7 deEduevos TOV avdpiavTa Kabidpvoev em! Tis

mapeckévat Sylburg. mapyxévac MSs.
éyevéoOnv Sylburg. ‘yevéoOny Mss. :
8 Y«vAXs Sylburg (from Pausanias ii. 15.1, etc.). é«drys

4 <éy> inserted by Markland.

> werameupauerous Sylburg. meTaTrenWauevos MSS,
6 [6 IroNeuatos] Arcerius.

7 6 6¢ Heyse. ds mss.

EXHORTATION TO THE GREEKS

in his Delphic History says that there are two such
images of Pallas, and that both are of human work-
manship.# I will also mention the statue of Mory-
chian Dionysus at Athens,—in order that no one
may suppose me to have omitted these facts through
ignorance,—that it is made out of the stone called
phellatas,> and is the work of Sicon the son of
Eupalamus, as Polemon says in a certain letter.¢
There were also two other sculptors, Cretans I believe,
whose names were Scyllis and Dipoenus. This pair
made the statues of the Twin Brothers at Argos,
the figure of Heracles at Tiryns and the image of
Munychian Artemis at Sicyon.4

But why do I linger over these, when I can show
you the origin of the arch-daemon himself, the one
who, we are told, is pre-eminently worthy of venera-
tion by all men, whom they have dared to say is
made without hands, the Egyptian Sarapis?®” Some
relate that he was sent by the people of Sinope as
a thank-offering to Ptolemy Philadelphus king of
Egypt,’ who had earned their gratitude at a time
when they were worn out with hunger and had sent
for corn from Egypt; and that this image was a
statue of Pluto. On receiving the figure, the king

« Apellas, Fr. 1 Frag. hist. Graec. iv. p. 307.

» I'he scholiast describes this as a rough stone quarried
from Phelleus, a rocky district of Attica; cp. Aristoph.
Clouds 71.

¢ Polemon, Fr. 73 Frag. hist. Graec. iii. p. 136.

4 For Scyllis and Dipoenus see Pausanias ii. 22. 5, ete.

¢ An account of Sarapis-worship, showing its wide dif-
fusion at this time, will be found in Dill, Roman Society
from Nero, ete. pp. 560-584.

’ A different version of this story is to be found in
Plutarch, [sis and Osiris ch. xxviii.

E 107

Hee.

Even the
great
Sarapis
is man’s
work

Three
versions of
its origin

eae.

CLEMENT OF ALEXANDRIA

dcpas, iy vov ‘Pax@tw Kadrotow, évba Kat 7d
tepov TeryiyTae Tob Lapamisos, yeuTed d€ Tots
tomrots + TO Xewpiov. BAtotiyny * dé THY maAAaKida
TedevTH}oACGr € ev KavaiBw wetayaywv o IroAenatos
eGayev bro Tov mpodednAwpevov onkov. dAdo dé
dact Hovruxoy elvar Bpéras Tov Udpanw, per Pac
dé els “AdcSdv8perav pera. TYLAS Tavyyupurts.
"LoiSwpos pLovos mapa LeAevKewy THv Tos ’ Avtto-
xetg © TO ayaAya peraxOjvae Aéyer, ev aitodeia

Kal avT@v yevopLeveny Kal U7r0 IlroAepaiou Svatpa-

. PEVTOW. aN’ 6 ye “A€nvddwpos | 6 Tob ci die

apxailew TOV Udpamu Bovdnfeis ovK otd° Omens *

TEPLETIEGEV, edeyas avTov ayaAua e€tvac _yernrov:
Leoworpiv yo TOV Aiybrtvov Baowréa, Ta mActoTa
TOV Trap: "EAAnot trapaornodsrevov evar, emrave)-
Oovra, els Alyurtov emayayeoba Texviras txavovs*
tov ovv “Ootpw TOV mporeirope: Tov avtod da-
SaAPivae exéAevoev adres ° roduTehas, Kkatackevdler
d€ adrov Bpvagis 6 Onpuoupyos, ovx 6 *A@nvatos,
aAdos dé Tus OM@vupos eKelvVa TO Bpudgiar: és
vAn KATAKEXpyTaL els Snwoupyiav PUTA Kal
TOLKIAy. pina yap xpvood Hv avrT@ Kal dpytpov
xadKod Te Kal avdipov Kal poAlBSov, mpds Sé Kal
KaOGLTEpou, AiGov be Alyurtiwv évéder ovd€ efs,
campetpov Kal aljatitov Opavopara opapaySov TE,
ad\Aa Kal ToTragiou. Aeavas obv Ta pity . Gee
wanes Expwoe Kudvw, od 517) yapw jeAavTepov

‘ rapos Mayor. (The map of ancient Alexandria shows
the Serapeum to be adjacent to Necropolis.) But rémos=
Tages in Euripides, Heracleidae 1041.

| Bhiorlxny Dindorf. BXlorixiy Mss,

2 ’Avrioyela Cobet. dvridxevay Mss.

4 67m Schwartz: Stahlin.

108

EXHORTATION TO THE GREEKS

set it up upon the promontory which they now call cHap,
Rhacotis, where stands the honoured temple of
Sarapis; and the spot is close to the burial-places.
And they say that Ptolemy had his mistress Blistiche,
who had died in Canobus, brought here and buried
under the before mentioned shrine. Others say that
Sarapis was an image from Pontus, and that it was
conveyed to Alexandria with the honour of a solemn
festival. Isidorus alone states that the statue was
brought from the people of Seleucia near to Antioch,
when they too had been suffering from dearth of
corn and had been sustained by Ptolemy. But
Athenodorus® the son of Sandon, while intending
to establish the antiquity of Sarapis, stumbled in
some unaccountable way, for he has proved him to
be a statue made by man. He says that Sesostris
the Egyptian king, having subdued most of the
nations of Greece, brought back on his return to
Egypt a number of skilful craftsmen. He gave
personal orders, therefore, that a statue of Osiris his
own ancestor should be elaborately wrought at great
expense; and the statue was made by the artist
Bryaxis,—not the famous Athenian, but another of
the same name,—who has used a mixture of various
materials in its construction. He had filings of gold,
silver, bronze, iron, lead,and even tin; and not a single
Egyptian stone was lacking, there being pieces of
sapphire, hematite, emerald, and topaz also. Having
reduced them all to powder and mixed them, he
stained the mixture dark blue (on account of which
the colour of the statue is nearly black), and, mingling

« Athenodorus, Fr. 4 Frag. hist. Graec. iii. pp. 487-88.

5 a’rots Wilamowitz: Stahlin.

109

44 P,

CLEMENT OF ALEXANDRIA

TO Xp@pa Tod aydAwatos, Kal TH ex THs ’Oaipidos
Y Kal Tob “Amos Kyd€las SrroAeAeyppevep Papparw
pupdoas Ta, madre dvemAacev TOV Ldparw: ob Kal
Tovvopa alviTTeTaL THY KoWWViaY THS Kndelas Kal
TV €k THS Taphs Onpvoupytav, avvieTov amo TE
*Ocipidos Kati “Amos YEVO[LEVOV "Ocipamts.

Kawov d€ aAdov év Aiytnta, oAiyou dety Kal
Top: "EdAnot, ocBaopiws TeBetaKev Geov o 6 Baotreds
6 ‘Papatcy tov EpUWLEVOV & epauorarov’ * opddpa yevo-
pevov: *Avtivooy [dv]? avdépwoev ovtws ws Tavu-

pnonv oO Levs" od yap KwAveTou padios éemOupia
doBov ovK €xovoa: Kal voKTas iepas Tas “Avrwoov
mpockuvotow dvOpwrot viv, as aioxpas 7mloTaToO
6 ouvaypuTVnoas epaotis. Ti pou Beov Katadréyets
TOV Tmopveia TeTysnuevov; Ti dé Kal ws vLOV
Opynvetcbar mpooéragas; ti d€ Kai to KaAdos
avToo Suny aicxpov €or To KaAXos UPpet
jeapappevov. pe) TUpAVVnONs, dvbpwre, Tob KGA-
Aous pnde evu ploys avOotvr. TH véw: THpHgov
avTo Kalapov, iva H Kaddv. BacwWeds Tod KaéAAOUS
yevod, un TUpavvos: éAcVOepov® pewaTw* TOTE Gov
yrwpiow To KaAdos, ore" kabapav TernpyKas THY
elkova Tote TpooKuvyjaw TO KaAXos, OTE > dA Gov
GpYeTvTov €or T&v KaAaY. 757 be tados €oTt TOD
Epwevov, vews eat "Avtwoov kat més: Kabarep
1 wpaéraroy from Eusebius, Praep. Lv. ii. 6. wpatov rev
MSs. °

2 [dv] Eusebius.

3 éhevGepov Wilamowitz. ¢de’@epos Mss.

4 ére Wilamowitz. 67: oss.

5 ére Stuhlin. 7d mss. 6 before dpxérurov in M; above
the line in P,

110

EXHORTATION TO THE GREEKS

the whole with the pigment left over from the funeral CHAP.
rites of Osiris and Apis,* he moulded Sarapis ; whose
very name implies this connexion with the funeral
rites, and the construction out of material for burial,
Osirapis being a compound formed from Osiris and
Apis.

Another fresh divinity was created in Egypt,— another
and very nearly among Greeks too,—when the &#@ple of

god-making:
Roman king? solemnly elevated to the rank of god Hadrian

his favourite whose beauty was unequalled. He ne
consecrated Antinous in the same way that Zeus
consecrated Ganymedes. For lust is not easily re-
strained, when it has no fear; and to-day men
observe the sacred nights of Antinous, which were

really shameful, as the lover who kept them with

him well knew. Why, I ask, do you reckon as a

god one who is honoured by fornication? Why did

you order that he should be mourned for as a son?

Why, too, do you tell the story of his beauty?
Beauty is a shameful thing when it has been blighted

by outrage. Be not a tyrant, O man, over beauty,
neither outrage him who is in the flower of his youth,

Guard it in purity, that it may remain beautiful. Be-

come a king over beauty, not atyrant. Let it remain

free. When you have kept its image pure, then I

will acknowledge your beauty. Then I will worship
beauty, when it is the true archetype of things The tomb of
beautiful. But now we have a tomb of the boy who Antinous

; ; has become
was loved, a temple and a city of Antinous: and it a temple

# For the burial of the Apis bull see p. 84, n. a, and
A. B. Cook, Zeus, i. pp. 434-5.

® 7.e. Hadrian. When Antinous was drowned in the
Nile, Hadrian gave way to extraordinary grief. He ordered
him to be enrolled among the gods, and built Antinoopolis
in his memory. See Pausanias viii. 9. 7-8.

111

CLEMENT OF ALEXANDRIA

oaP. dé, oluat, of vaoi, obrw dé Kai of rddor Oavudlovrat,

LV / \ , \ / ”
Tupapides Kat pavowArea Kal AaBYpwOor, dAXou
vaol TOV vexpOv, ws exeivor tddor TOV Oedv.
dvddoxadrov de dtyuiv mapabrjcoma tiv mpodprw

LiBvAAav

b] ~ / / Ld i!
ov pevdods DoiBov ypnopnydpov, 6v Te judravor
a+ \ uy > S. \ /
avopwrot Geov cirov, emepetoavro S€ wdvrw,
> \ ~ / \ > / ” > ~
aAha Feot eydAo.o, Tov od yxépes ExAacay avdpav
> / > / / av
eldw@dAois aAdAovor \BoEeorovaw Gpovov.

LA
AUT [LEVTOL EpeimiA TOS VES TpOGayopEvEL, TOV
\ ~ > / > / ce / \
bev tHS “Edecias ’Apréudos “‘ ydopact Kat ceu-
aA +”? 7
Gpois § Katamobjccoba tpounvvovaa oUTws,

Le / >

um7ia 8° oipméer "Edeocos kAalovoa Tap oxOais
\ ~

Kat vnov Cytodca Tov obKEeTL VaLeTaOVTA’

tov de “IowWos Kat Lapdmidos év Alyiarw Kart-
evexOyjccec8at dyno Kat eumpnobynoecbar:

"Tou, Gea tpitdAawa, pévers emi yevpracr! Neidov
povvn, wawas avavdos emt apdabos "Ayépovtos,

> ¢e ~
eliza vroBdoa:

\ 4 / / > A > / ,
Kal ov, Lapame Aifous apyods emiKelueve TroAXovs,

A ~ /
Keloat TT@pa péeytotov ev Aiy’aTw TpiTadaivy.

ad de GAN’ et un) mpodytidos emakovers, TOD ye Got
akovaov dtAoccdfov, Tob *Edeciov ‘Hpakdeirou,
THhv avatabynatay ovedilovtos Tots aydAwacu “ Kai
Tots aydAwao. TovTéoow evyovTal, OKOloV Et TIS

1 xevpaor Sibylline Oracles. yevuara Stihlin: mss.
112

EXHORTATION TO THE GREEKS

seems to me that tombs are objects of reverence in CHAP,
just the same way as temples are; in fact, pyramids, 'Y
mausoleums and labyrinths are as it were temples

of dead men, just as temples are tombs of the gods.

As your instructor I will quote the prophetic Sibyl,

Whose words divine come not from Phoebus’ lips,

That prophet false, by foolish men called god,

But from great God, whom no man’s hands have made,
Like speechless idols framed from polished stone.

She, however, calls the temples ruins. That of The Sibyl
Ephesian Artemis she predicts will be swallowed up Bi{'cs ths
by “yawning gulfs and earthquakes,” thus: temples

Prostrate shall Ephesus groan, when, deep in tears,
She seeks along her banks a vanished shrine.?

That of Isis and Sarapis in Egypt she says will be
overthrown and burnt up:

Thrice wretched Isis, by Nile’s streams thou stayst
Lone, dumb with frenzy on dark Acheron’s sands.¢

Then lower down:

And thou, Sarapis, piled with useless stones,
In wretched Egypt liest, a ruin great.¢

If, however, you refuse to listen to the prophetess, Heracleitus
hear at least your own philosopher, Heracleitus of (Unis 7°
Ephesus, when he taunts the statues for their want praying to

of feeling: “and they pray to these statues just as Pete

@ Sibylline Oracles iv. 4-1.
> Sib. Or. v. 295-296.
° Sib. Or. v. 483-484,
q Sib. Or. v. 486-487,

113

CLEMENT OF ALEXANDRIA

= \

car. <tots >} Sduois AcoxnvevowTo.” 7) yap ovdxt TepaTw-
\

45 P.

”~

Sets of AiMous mpoorpeTopevot,” eira wevTOL Kat 7T7pO
Tov muAdV totdvtes adtovs ws evepyets, “Epyrv
mpookuvoovres® is Oedv Kal tov ’Ayuréa bvpwpov
fordvres; € yap ws avatcOynrovs tBpilovow, Tt
mpookvvotaw wes Oeovs; El de alc@jcews avTovs
weTéxew olovTat, Ti TovTovs tatdou Oupwpovs;
‘Pwyato. 5é ta péyota Katopfdpata tH Tdxn
dvarilévtes Kat tavTyv peyloTnyv oldpevor Geov,
dépovres eis Tov Kolmpava aveOnkav adtnv, agvov
vewv Tov adedpOva veiwavtes TH Ged.

"Aa yap avacbjtw Ow Kai EVAw Kai xpvoiw
mAovoiw 08d dTioby peéreL, ov Kvlons, OVX Auaros,
od Kamvod, © 81) TYucpevor Kal TUPdpevor EKME-
Naivovrar: add’ oddé TYyuhs, ody UBpews: TA dE Kat
mavtés eoTw atysotepa Cwov, Ta aydAwata. Kat
dws ye Tebeiaotar Ta avaicbnta, arropety Eretat
pot Kal Katedccitv Tovs mAavwpevous THs avotas
is Sealovs: «t yap Kat twa T&v Cawv odxi
mdoas éxer Tas alcbjoes, WoTep edAaL Kal KapTraL
Kal dca Sua THs mpwHTns yevecews edOds avannpa
daivera, kabdmep of omdAakes Kal 4 puyadq, jv
dnow 6 Nixavipos “‘tuddjy te opepdviy te’:
GAAd ye dpetvous lot THY Eodvwv TovTwWY Kal TOV

1 <rois> inserted from Origen, Con. Celswm i. 5, vii. 62.

2 mpoorperouevorc Heyse. mporpemomevor MSS.
8 rpockuvovvres Stahlin. mpocxvyovow Mss.

a Heracleitus, Fr. 126 Bywater, 5 Diels.

® Fortuna was originally an earth deity, a goddess of
fertility, and only later became a personification of chance
or luck. Mr. A. B. Cook (Zeus, i. 271-2) cites this passage
as tending to establish her connexion with the earth.

114

EXHORTATION TO THE GREEKS

if one were to chatter to his house.”% Are they cHap.
not amazing, these men who make supplication to !Y
stones, and yet set them up before their gates as if
alive and active, worshipping the image of Hermes

as a god, and setting up the “ god of the Ways”’ as
door-keeper? For if they treat them with contumely

as being without feeling, why do they worship them as
gods? But if they believe them to partake of feeling,
why do they set them up as door-keepers? The
Romans, although they ascribe their greatest successes

to Fortuna, and believe her to be the greatest
deity, carry her statue to the privy and erect it
there, thus assigning to her a fit temple.?

But indeed the senseless wood and stone and The statues
precious gold pay not the smallest regard to the “sauie
steam, the blood, and the smoke. ‘They are blackened sense or
by the cloud of smoke which is meant to honour ~ "=
them, but they heed neither the honour nor the
insult. There is not a single living creature that is
not more worthy of honour than these statues ; and
how it comes to pass that senseless things have been
deified I am at a loss to know, and I deeply pity for
their lack of understanding the men who are thus
miserably wandering in error. For even though
there are some living creatures which do not possess
all the senses, as worms and caterpillars, and all those
that appear to be imperfect from the first through
the conditions of their birth, such as moles and Even worms
the field-mouse, which Nicander calls “blind and #24 mies
terrible’’*; yet these are better than those images and sense

e Nicander calls the field-mouse ‘terrible’ in reference
to its plague-bearing powers. The complete line (Theriaca
815) is Ttupdjv Te cpuepdvyv te Bporots éml ovydv dyovcay
puyanrénv.

E2 115

CLEMENT OF ALEXANDRIA

~ \
CAP ayaAudtwy téeov ovtwy Kwdav: exovow yap

46 P.

aicbyow piav yé twa, dépe eimetv akovoTiKiy 7
anrikyy 1 TV avadoyotoay 7H dadpicer } TH
yevoet’ Ta Sé€ odd€ pias alcbijcews peréyer, TA
aydAwata. moda bé éote tv Lawv, doa ode!
Opacw exe ove akonv ovde? pny havi, ofov Kal
TO THY GaTpéwy yevos, GAAa CH ye Kal ad€erar,
mpos S€ Kat TH cedjvyn ovprdoxer’ Ta S€ dydéApara
apyd, Gmpaxta, avaicbnta, mpocdeira: Kat mpoc-
Kabyrobrar Kal mpoomnyvuTar, xwveverar, pwarar,
mpleTar, mepiééerar, yAvdberar. Kwdiv pev 97
yatav aecKilovow ot ayadparozovol, Ths oikelas
e€toravtes Gtoews, bd THs Téxvns mpooKvveiv
avareiOovres* mpookuvotaw Sé of Oeorool od
Geovs Kat Saiuovas Kata ye alabnow tiv euav, yav
de Kal TExVNY, TA aydAuaTa Srep éoTiv. eoTW yap
ws adnbds 7d dyadua vAn vexpa Texvirov yeupt
LepoppwpEevn: iv d€ ody UAns aicOnris aicbyrdv,
vontov d€ To dyadud éorw. voyrdv, ovK aliabyrdv
eott [To dyadua]? 6 beds, 6 pdvos dvTws beds.

Kat 67 €umadw ev abtais mov tats mepustéceow
ot devadaimoves, of TOv Ow mpocKvyTal, épyw
pabovres avatcOyrov | BAnv pi) o€Bew, adbris yrTW-
fevot THs ypeltas amdAdvytar bro Sevodatpovias’
Katadppovotytes 8° Gums TOV ayaAuatwv, daivecbat
de pn Bovrdsuevor abtdv bdrAws* rrepippovobyres,
edéyyovrar tm adta@v tav Gedy, ols 57. TA
aydAuara émumedrorar. Arovdcvos pev yap 6

1 ore Mayor. ovdé Mss. 2 ovdé Mayor. ode Mss.

® [7d dyahua] Wilamowitz. 4 8\ws Sylburg. éd\wy mss.

“ Cicero (De divinatione ii. 33) says of oysters and shell-
fish that they *‘ grow bigger and smaller with the moon.”

116

EXHORTATION TO THE GREEKS

statues which are entirely dumb. For they have at cHap.
any rate some one sense, that of hearing, let us say, -.

or of touch, or something corresponding to smell or

taste; but these statues do not even partake of one

sense. ‘There are also many kinds of living creatures,

such as the oyster family, which possess neither sight

nor hearing nor yet speech; nevertheless they live

and grow and are even affected by the moon.“ But

the statues are motionless things incapable of action gut statues
or sensation ; they are bound and nailed and fastened, bavenone
melted, filed, sawn, polished, carved. The dumb
earth is dishonoured® when sculptors pervert its
peculiar nature and by their art entice men to wor-

ship it; while the god-makers, if there is any sense

in me, worship not gods and daemons, but earth and

art, which is all the statues are. For a statue is The true
really lifeless matter shaped by a craftsman’s hand ; {738°
but in our view the image of God is not an object mental
of sense made from matter perceived by the senses, '"°°
but a mental object. God, that is, the only true

God, is perceived not by the senses but by the mind.

On the other hand, whenever a crisis arises, the The gods
daemon-worshippers, the adorers of stones, learn by sy penn’"
experience not to revere senseless matter; for they nor protect
succumb to the needs of the moment, anes tane etie
of daemons is their ruin. And if while at heart
despising the statues they are unwilling to show
themselves utterly contemptuous of them, their...

ionysius
folly is exposed by the impotence of the very gods the younger
to whom the statues are dedicated. For instance, Sel

the tyrant Dionysius the younger stripped the statue Zeus

’ A verbal reminiscence of Homer, Jliad xxiv. 54.
¢ 7,g. the gods cannot help them out of their difficulties.

117

CLEMENT OF ALEXANDRIA

CAP. TUpavvos oO VECTEpOS foyratiov TO xpvacov TEpt-

- eAdpuevos tod Auos ev LuceAig Tpooeragev avT@

epeobdy mepiteOvat, xaprevTws dijcas TOTO djewvov

eiva Tob ypvoéov, Kai Oépovs Kouddtepov Kal
/ > / > / \ ¢ \

Kpvous aAcewdtepov. *Av7ioxyos de 6 Kulixnvos

lon \ \
amopovpevos xpnudtwy tod Atos ro ayadua TO
~ ~ \
xpuvooby, mevreKaidexa mnxY@v TO peyebos ov,
~ \ ~ ~
mpocerake ywvetoa Kat THs adAns THs aTysoTépas
vAns dyadwa mapamAjoov exewm metddo.s KeE-
A ¢

xpvowpevov avabeivar madAw. at dé yeAddves Kai

TOV opvéwy Ta TAEloTAa KaTeEepHow? atbtav Ta

dyaAudtwy elomeTopeva, ovdev dpovTicavta ovUTeE

’Odvptriov Atos otre ’Emidavpiov ’AaokAnmob otdé

~ /
pryv “A@nvas IoAuddos 7 Lapamidos Alyurriov:
a ~ > ~
wap @v ovoe al’T@v TiHV avatobynoiay THY ayad-
/ ~

patwy éxpavOdvere. add’ eiot ev KaKodpyol tives
a / > be a > > / > /

N Todor emrifepwevor, ot dt ataypoKéepderay ed7jw-
Gav Ta tepa Kal Ta avabypata eavAncav 7 Kal
> A > 7 \ > ts \ > ,
avTa €xwvevoay Ta aydAuata. Kat ef KauBvons
TUS 7) Aapetos 7) aAos [LaLvopLevos Tovabra aTTa
EmTEX ELpn eV Kal et TOV Atyinrov TUS dmeKTewev
“Amw, yA pev OTL TOV Jeov OTEKTELWEV avray,
ayavakT@® dé el Képdous xdpw éemAnupéeAe. éexwv
otv exAjcopat Thode THS KaKoupylas, TAcovesias

” > \ \ > / ~ >? 4 ”
Epya, ovxt dé adpavelas Tov cldwdAwY €deyyov
vopitwy. arr ovrt ye TO Top Kat Ob gevopol
Kepdadeor, ovde py hoBotvrar 7 dvowmobyrar od
TOUS Saipovas, od Ta aydAwara., od paddov 7 Tas
yndidas tas mapa Tots atytadois ceowpevpévas
Ta KUpLATA. oda éyw Top eAeyKTiKoV Kal devot-
1 ypucéou Cobet. xpualov mss.
2 katetepOow Sylburg. karetaipovow mss,

118

EXHORTATION TO THE GREEKS

of Zeus in Sicily of its golden cloak and ordered it cHap.
to be clothed with a woollen one, with the witty my
remark that this was better than the golden one,

being both lighter in summer and warmer in winter.
Antiochus of Cyzicus, when he was in want of money, Antiochus
ordered the golden statue of Zeus, fifteen cubits high, ° Cy#eus
to be melted down, and a similar statue of cheaper down
material covered with gold leaf to be set up in its

place. Swallows also and most other birds settle on Birds heed
these very statues and defile them, paying no heed to "™ 2°"
Olympian Zeus or Epidaurian Asclepius, no, nor yet

to Athena Polias or Egyptian Sarapis ; and even their
example does not bring home to you how destitute

of feeling the statues are. But there are certain Thieves and
evil-doers or enemies at war who from base love of \2¢i5.,
gain ravaged the temples, plundering the votive
offerings and even melting down the statues. Now

if Cambyses or Darius or some other put his hands

to such deeds in a fit of madness; and if one of

them? slew the Egyptian god Apis, while I laugh at

the thought of his slaying their god, I am indignant

when gain is the motive of the offence. I will
therefore willingly forget these evil deeds, holding

them to be works of covetousness and not an exposure

of the helplessness of the idols. But fire and earth- Fire ana
quakes are in no way intent on gain; yet they are pee es
not frightened or awed either by the daemons or by them
their statues, any more than are the waves by the
pebbles strewn in heaps along the seashore. I know

that fire can expose and cure your fear of daemons ;

« The story is also told by Cicero (De natura deorum iii. 83)
who places it in the Peloponnesus instead of in Sicily.
’ Cambyses. See Herodotus iii. 29.

119

CLEMENT OF ALEXANDRIA

CAP. dapovias taTiKoV" el i Bovher mavoacbat THs. dvoias,
" pwrayoyrjoer ge TO Top. ToOTO TO Tp Kal TOV ev
47 P. “Apyet veo adv Kal TH lepeta | katédAckev Xpvot6.,
Kal TOV eV "Egéow Tijs "Apréudos SevTepov pera
"Apalovas Kal TO eV ‘Poopy KamitwAvov ém-
vevewnTa moAAdKts* ovK dm€aXeTo d€ ovd€ TOT
ev “Arefavdpewy moAeu Lapdaudos ¢ Lepoo. AOnvy ot
yap TOO Avovicou TOU "Edevbepews KaTnpeupe TOV
vey, Kal TOV EV Acddots tod ’AmdAAwvos mpdtepov
ipTracev AvedAa, Ererta Hpavice 7p owppovodr.
ToOTO GOL Tpoolpuwov emdeiKVUTA WY UmTLoXVEITAL
TO Top.
Oi de Tov ayahwdrov Snptovpyot od dvowmobow
dpa TOUS Euppovas: Tijs vans Katappovety ; 6 pev
"AOnvaios DewWias emt T@ dakTUAw Tod Atos Tob
"Odupurrion emuypaipas “Tavrdpxns Kadds’’* od
yap KaXds are o Lets, add’ 0 €pcopLevos nv: Oo
I[pagéiréAns 6€, ws Iloceiéummos ev TA mepl Kvidov 3
dtacadpet, TO THS “Adpoditys dyaNa Tijs Kyidias
Kkatackeudlwy T& Kparivys TAS epopeevns €LOEL
TapamtAnovov memolnKer abr, Ww’ éxovev ot detAatot

1 Kvléov Sylburg. xvdiou Mss.

a See Thucydides iv. 133, where the fire is attributed to
the carelessness of Chrysis, who placed a lighted lamp near
the garlands and then fell asleep. According to Thucydides,
however, Chrysis was not burnt with the temple. Fearing
Argive vengeance she fled the same night to Phlius.

> 4.6. Diony sus of Eleutherae, a town in Attica from
which the worship of Dionysus was introduced into Athens.
See Pausanias i. 2. 5.

¢ According to Stoic teaching, fire was the creative and
sustaining principle diffused throughout the universe. But
this was an ethereal fire, different from common fire (Cicero,

120

EXHORTATION TO THE GREEKS

if you wish to cease from folly, the fire shall be your cHap.
guiding light. This fire it was that burnt up the ty
temple in Argos together with its priestess Chrysis,“
and also that of Artemis in Ephesus (the second
after the time of the Amazons); and it has often
devoured the Capitol at Rome, nor did it spare even

the temple of Sarapis in the city of Alexandria.
The temple of Dionysus Eleuthereus? at Athens was
brought to ruin in the same way, and that of Apollo

at Delphi was first caught by a storm and then
utterly destroyed by the “discerning fire.”° Here
you see a kind of prelude to what the fire promises

to do hereafter.

Take next the makers of the statues; do not they geuiptors
shame the sensible among you into a contempt for Make gods
mere matter? The Athenian Pheidias inscribed on their _
the finger of Olympian Zeus, “ Pantarces is beautiful,” pou
though it was not Zeus Pantarces whom he thought
beautiful, but his own favourite of that name.¢
Praxiteles, as Poseidippus shows clearly in his book
on Cnidus,’ when fashioning the statue of Cnidian
Aphrodite,‘ made the goddess resemble the form of
his mistress Cratina, that the miserable people might

De nat. deor. ii. 41), and the Stoics applied to it various
epithets, such as rexvixdv, skilful,” and ppdviuos, ‘*prudent.”
In this passage Clement plays with the two meanings.
Other references to the ‘‘ prudent fire” in Clement are
iii. Paed. 44. 2, vii. Strom. 34. 4, Eclog. Prophet. 25. 4.

4 Pantarces means ‘‘all-powerful,” and so could be under-
stood as a title of Zeus.

e Poseidippus, Frag. 2 Frag. hist. Graec. iv. p. 482.

4 Marble copies of this celebrated statue are to be seen
at Munich and inthe Vatican. For a photographic illustra-
tion of the latter see Cambridge Companion to Greek Studies
(1906), p. 258,

121

CAP.
IV

48 P.

CLEMENT OF ALEXANDRIA

/ \

TV ITpageredous epooprevny mpookuvetv. Dpvvy dé
omnviKa 7pOec UT] éraipa 7 Qcomaky, of Cwrypagor
mavres <tas > rijs’Agpoditns eikovas Tmpos To KdAAos
darepynodvro Opvyvys, wamep av Kat ot AGo€dor
tovs ‘Eppdas AG oe mpos “AdeBuddqy dmetkalov.
brroheimeT at Tis ons Kploews TO epyov emagat, «€c
BovAeu Kal Tas ETalpas mpocKuveiv.

>] ~ Ss / e€ A >

Evredfev, olfua, Ku7févtes ot Baorrets ot
maAatol, KatadpovobvTes TOV ULVIwY ToUTwWY, avednv
dua TO €€ avOpuimwv axivduvov adds adrovs Oeods
avynyopevov, TavTn KaKetlvous bia THY dd€av amyfa-
vatioGar* didacKovtes: Kv€ péev 6 Aiddrov Leds
€ \ lon > 4 ~ / > / \
bo THs “AAKudvyns ths yvvaikds, “AAKvdvyn 4é
at&is to tod avdpos “Hpa mpocayopevopyery.
IItoAepatos 5€ 6 Téraptos Atdvucos éxadeiro:

\ / ¢ \ / \ > /
Kat | Mi@pidarns o Ilovtixos Avovucos Kat adrés:
éBovAeto dé Kat “AdeEavdpos "Appwvos vids etvau
doxetvy Kal Kepacddpos avamAarrecBar mpos TaV
ayadwatoTo.@v, To KaAov avOpwov mpdcwmov B-
Bpica omrevowy Képate. Kat ovT. ye Bacrets dvov,
aAAd Kal tdtTat Oeiats mpoonyopiats ofas advtovs
éoéuvuvov, ws Mevexpatys 0 tatpds, Zeds obtos
> / / aA / > /
EmuKeKAnevos. TL pE dec wataAéyew Arc£apxov
(ypaypariKos obTos THY eTLOTH LTV yeyovws, os
toropet “Apuoros fo) UaAapivvos, avTov KATECX HLA
tulev ets “HXwov); te det kat Nexaydpov peuvi-
ofa (ZeAeitys TO yeévos Hv Kata Tovs “AXeEdvdpou

1 <ras> inserted by Schifer.
2 drnbavaricbac Sylburg. amrndavarjoPac Mss.

« Ammon was the Egyptian ram-headed god whom the

122

EXHORTATION TO THE GREEKS

have the sculptor’s mistress to worship. When Phryne
the Thespian courtesan was in her flower, the painters
used all to imitate her beauty in their pictures of
Aphrodite, just as the marble-masons copied Alci-
biades in the busts of Hermes at Athens. It remains
to bring your own judgment into play, and decide
whether you wish to extend your worship to
courtesans.

Such were the facts, I think, that moved the
kings of old, in their contempt for these legends, to
proclaim themselves gods; which they did without
hesitation, since there was no danger from men. In
this way they teach us that the other gods were also
men, made immortal for their renown. Ceyx the son
of Aeolus was addressed as Zeus by his wife Alcyone,
while she in turn was addressed as Hera by her
husband. Ptolemy the fourth was called Dionysus,
as was also Mithridates of Pontus. Alexander wished
to be thought the son of Ammon, and to be depicted
with horns by the sculptors, so eager was he to
outrage the beautiful face of man by a horn. Aye,
and not kings only, but private persons too used to
exalt themselves with divine titles, as Menecrates
the doctor, who was styled Zeus.2 Why need I
reckon Alexarchus? As Aristus of Salamis relates,
he was a scholar in virtue of his knowledge, but he
transformed himself into the Sun-god.° And why
mention Nicagoras, a man of Zeleia by race, living in
Greeks identified with Zeus. In Greek art the horns are set
on ahuman head. See illustrations of coins in A. B. Cook,
Zeus, i. pp. 370-2.

>’ Because (Athenaeus 289), through his healing art, he
was the sole cause of life to men! He wrote to Philip:

‘© You are king in Macedon, I in medicine.”
¢ Aristus, Frag. 2 Miiller, Script. rerum Alex. Mag. p. 154.

123

Kings of old
proclaimed
themselves
gods

And private
persons also

CLEMENT OF ALEXANDRIA

i yeyovas xpovous: “Epps TpoonjyopeveTo 6 Nuc-
ayopas KaL TH oToAy Tod ‘Eppot. exéypyto, os
avTos papTupet); o7ov ye Kat Oda eOvyn Kal
moXets a’ravdpot, KoAakelay trodudpevar, e&evTe-
Ailovaw Tovs pvGovs Tods wept THV Oedv, icof€ous
avOpwro. Katacynpatilovtes eavtovs, bo dSd&ns
medvonuevor, emrufpyndilouevor TyLas EavTois sb7eEp-
dyKous’ viv pev Tov Maxeddva tov ex I1éAAns Tov
’Apdtytov+? Didirmov ev Kuvoodpyer vopobetobvtes
mpookuveiy, Tov “THv KAeivy KaTEayoTa Kal TO
oxéAos TET NPWLLEVOV, | os eCeom7) TOV opbahwov:

avlis de TOV Anpajtprov feov Kat avrov dvaryopevov-
tes' Kal evla pev ameBn tod inmov *Adnvale
elowwv, KaraiBatou tepov é€ote Annrtpiov, Baot
d€ mavraxod: Kat yduos bro “Abnvaiwy atta 6
THs “AOnvas nbtpemileto: 6 be Tv prev Oeov b7Ep-
noaver, TO dyaAyva yhpae [7 Ouvdevos Aduuay
de TH eraipav Exwv els akpomroAw avzet Kav
tT THs “AOnvas ovvedtpeto Tac7T@,? tH marae
maplevw TA THs véas EmTOELKVUS ETAlpas oXTaTA.
od véueots Toivuv ode “Immwv amabavatilovte Tov
Oavatov Tov eavtod: 6 “Immwv otros éemypadfvar
exeAevoev TO pLvHLATL TH EavTov Tdde TO eAeyetov:

LA / a \ > / A
Immwvos T6d€ ofa, TOV aBbavdro.ot Peotow
isov emoinoev Moipa Katadbipevov.
1’Autvrov Cobet. dutvropos Mss.

2 kav T@ THS "AOnvas cuvepipero wmactG Mayor. xair@ rijs
aOnvas éeveduparo TacT@ MSS.

# See Athenaeus 289 c, where Baton is given as the
authority for this story. Cp. Baton, Frag. 1 Frag. hist.
Graec. iv. p. 348.

> Demosthenes, On the Crown 67.

124

EXHORTATION TO THE GREEKS

the time of Alexander, who was addressed as Hermes cuap.
and wore the garb of Hermes, according to his own giv, ana
evidence?* For indeed whole nations and cities with nations
all their inhabitants, putting on the mask of flattery, ene ts s
belittle the legends about the gods, mere men, puffed ™ke gods
up with vain-glory, transforming men like them-

selves into the equals of the gods and voting them
extravagant honours. At one time they establish by

law at Cynosarges the worship of Philip the son of
Amyntas, the Macedonian from Pella, him of the
“broken collar-bone and lame leg,’ with one eye
knocked out. At another, they proclaim Demetrius

to be god in his turn; and the spot where he dis-
mounted on entering Athens is now a temple of
Demetrius the Alighter,’ while his altars are every-

where. Arrangements were being made by the
Athenians for his marriage with Athena, but he
disdained the goddess, not being able to marry her

statue. He went up to the Acropolis, however, in
company with the courtesan Lamia, and lay with her

in Athena’s bridal chamber, exhibiting to the old

virgin the postures of the young courtesan.4 We

must not be angry, therefore, even with Hippo,’

who represented his death as a deification of himself.

This Hippo ordered the following couplet to be in- The epitaph
scribed on his monument : on tape?

Behold the tomb of Hippo, whom in death
Fate made an equal of the immortal gods.

¢ A title of Zeus, as descending or alighting in thunder
and lightning; applied in flattery to Demetrius by the
Athenians. See Plutarch, Demetrius 10.

@ Cp. Plutarch, Demetrius 26.

¢ Hippo has been mentioned before, among those dubbed
atheists by the Greeks; see p. 49. For the couplet see
Bergk, Poet. lyr. Graee. ii. p. 259 (ed. 1915).

125

CAP
IV

49 P,

CLEMENT OF ALEXANDRIA

ev Ye, “Inmev, emdeuevvets nev THY avOpwrrivyny
mAdvqy. et yap Kat AadobyTi cou 17) TETLOTEVKAOL,
vexpod yevécbwoav pabytal. ypynopos obtds éoTrw
“Inmevos: VOHOWLEV avrov. ot TpOoKYVOU}LEVOL
Tap vty, | avipurrou yevopevol TOTE, eira pevToe
teOvadow: Tetiunkev 5€ atrovs 6 pd0os Kal 6
xpovos. iret yap mws Ta pev TapovTa ovvybeia
Katadpovetabar, Ta d€ TApPHXHKOTA Tov TrapavTika
edéyxou KeXwplopeva Xpovenv adnAia reTnobat
T@ TAdopatt, Kat TO pev amaretobau, TO be Kal
bavpdlecBar. adTika yobv ot maavol veKpol TO
TOAAG THs TAdVYS Xpove CEUVUVOMEVOL Tots emreura
vouilovrar Oot. mlatts buy THVvdE avTa Budv Ta
pvoTyplia, at mavnytpers, Secua Kal Tpavuata Kal
daxpvovtes Meot:

@ }10U ey, OTe Lot Lapmndova diAtatov avop@v
protp b70 ILatpdxAoto Mevorticdao Sapjvar.

Kexpatntat TO BéAnua Tob Atos Kat 6 Leds duty
dua Lapmndova ole VEVLICT [LEVOS.
Kiéiwia yotv etkdtws abtovs Kal datpwovas tyets
avTo. KeKAjKaTeE, eTeL Kal THY "AOnvady adbti Kat
\ av \ / / 7 /
tous aAdous Geovs Kakia Tyunoas “Opnpos Saijovas
Tpoonyopevoev*

7 Oo OvAvurrovde PeBrjKee
dupat és alytoxoLo ee peTa daiuovas aAAous.

@ Homer, Jliad xvi. 433-434.

> The word is generally translated ‘Sadols’?? or ** images,”
but it also means ‘shades ” or ‘* phantoms,” which is the
sense wanted here.

¢ Or perhaps, ‘‘ honouring them for their wickedness.”
Compare a similar construction, ‘‘ honoured by reason of

126

EXHORTATION TO THE GREEKS

Well done, Hippo, you point out for us the error of CHAP.
men! For though they have not believed you when

you could speak, let them become disciples now you

are a corpse. This is the oracle of Hippo; let us
understand its meaning. Those whom you worship This epitaph
were once men, who afterwards died. Legend and Psi
the lapse of time have given them their honours, that all gods
For somehow the present is wont to be despised es
through our familiarity with it, whereas the past,

being cut off from immediate exposure by the
obscurity which time brings, is invested with a
fictitious honour ; and while events of the present are
distrusted, those of the past are regarded with
reverent wonder. As an example, the dead men

of old, being exalted by the long period of error,

are believed to be gods by those who come after.

You have proof of all this in your mysteries them-

selves, in the solemn festivals, in fetters, wounds and
weeping gods:

Woe, yea, woe be to me! that Sarpedon, dearest of mortals,
Doomed is to fall by the spear of Patroclus son of Menoetius.*

The will of Zeus has been overcome, and your
supreme god, defeated, is lamenting for Sarpedon’s
sake.

You are right then in having yourselves called The gods,
the gods “ shadows” ® and “daemons.” For Homer oe
spoke of Athena herself and her fellow-deities as rightly

“daemons,” paying them a malicious compliment. “shadows”
and
But she was gone to Olympus, “daemons”

Home of shield-bearing Zeus, to join the rest of the
daemons.?

fornication,” or ** whose honour comes from fornication,” on
pp. 110-11.
4 Homer, Iliad i. 221-222.

127

CAP.

50 P.

CLEMENT OF ALEXANDRIA

~ A A
ms ovv ett Beot Ta EldwAa Kal of Saipoves, BSedupa
OVTWS Kal mvevpata akdbapra, TpOSs TAVTWY OMLO-
Aoyovmeva yywa Kai deccadrda, Kdétrw BpiOovra,
“arept Tovs Tadovs Kal TA puvnpreta KaAwwdovpeva,”

“a ~ wn

TEept a 67) Kal vTopaivovTat OpLvopas ““ OKLOELOH

/ ”» af? ¢ ~ ¢ \ \ ” ¢

davrdopata”’; tad? tudv of Oeot ra eidwdAa, at

CKLaL Kal Tmpos TOUTOLS <at>} “ywdat”’ éxetvar Kat

~~ €

“pucat, trapaBAdmes oddbaduw,2”’ ai Artal af

®epaitov paddAov 7 Atos Ouyatépes, wore jLoe
aA ~ 2)

doKetv xaptevTws dava tov Biwva, mas av evdikws

| ~
ot av Opwrrou mapa tod Atos aityoovTar 3 THV €v-
A A ”

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nn 5
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, >] A aA
ep viv, KAaTOpUTTETE KAL TO axpavTov éKeivo Kal
TO aywov tots Tdfois emiKeywdkate, THs dAnOds

aA Ss \

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~ ~ ~ A \
tov Jeo’ trois od Oeois TPOCEVELLATE yepa; Ti dé
Kkatadimovtes TOV ovpavov THY yh TETULNKATE; TL

>] oA \ “ >» a“ > / a“ PA )Y

5° dAdo ypuads Gpyupos 7 addayas 7 aidnpos 7)

\ an“ ’ / n / / > eee. | nan \
xadkos 7 eA€das 7 Aifor Tipwor; ody yHR TE Kal
> ~ >] \ \ ~ \ ” ~ ~
Ex ys; ovxt de pds pnTpos Exyova, THS ys,
Ta TavTa Tav’Ta boa opas; Tt 67) ovv, @ pudTavou

\ / 7 eK \ >) ra \
Kat Kevodpoves (radw yap 81) émavadrbopat), Tov
b7repoupaviov BrAacdnpnoavtes tdzmov eis Tovoados
KaTeaupate Tv evoeBevav, xGoviovs tuty avandAdr-

~ Fae
tovres Geods Kal TA yevynTa Tatra Tpo TOU ayevytou
~ /
wetiovtes Beob Baburépw mepimenta@xate Cédw;
' <ai> inserted by Kroll.
2 opfahuw Homer. 6@6adyudv mss.
3 airjoovra Cobet. airijowvTat Mss.

a See Plato, Phaedo 81 c D. > Iliad ix. 502-503. _
* Thersites is Homer’s ridiculous character, hump-backed,
128

EXHORTATION TO THE GREEKS

How then can the shadows and daemons any longer CHAP.
be gods, when they are in reality unclean and loath- ,,7

ae
some spirits, admitted by all to be earthy and foul, “shadows’
weighed down to the ground, and “ prowling round ee
graves and tombs,’ ® where also they dimly appear spirits,

as “ghostly apparitions*” ? These are your gods, pues
these shadows and ghosts; and along with them go ms
those “lame and wrinkled cross-eyed deities,’ the
Prayers, daughters of Zeus, though they are more

like daughters of Thersites®; so that I think Bion

made a witty remark when he asked how men could

rightly ask Zeus for goodly children, when he had

not even been able to provide them for himself.¢

Alas for such atheism! You sink in the earth, so

far as you are able, the incorruptible existence, and

that which is stainless and holy you have buried in

the tombs. Thus you have robbed the divine of its

real and true being. Why, I ask, did you assign to

those who are no gods the honours due to God

alone? Why have you forsaken heaven to pay
honour to earth? For what else is gold, or silver,

or steel, or iron, or bronze, or ivory, or precious
stones? Are they not earth, and made from earth? The statues
Are not all these things that you see the offspring ee
of one mother, the eaten Why then, vain and are nothing
foolish men,—once again I will ask the question,—did Ll ies
you blaspheme highest heaven“ and drag down piety

to the ground by fashioning for yourselves gods of

earth? Why have you fallen into deeper darkness

by going after these created things instead of the

lame and bandy-legged, with an impudent tongue into the
bargain. liad ii. 211-277.

“ Bion of Borysthenes, Frag. 44 Mullach, Frag. phil.
Graec, ii, p. 427. ¢ See Plato, Phaedrus 247 c.

129

CAP.
IV

51 P.

CLEMENT OF ALEXANDRIA

KkaAos 6 IIdpios XiBos, ad otdSérw TlocedSdv:
Kahos 0 €dépas, GAN obdémw *OAvumuos: éevders
det mote 1 UAn Tis Téxvns, 6 Beds Sé dvevders.
~ ¢ / / \ ~ ¢ LA
mporAdev 1) TEXYN; mrepiBePAnrat TO oxXHpa 7 van,
Kal TO mAovovov Tis obcias mpds pev TO KépSos
aywoyy.ov, pov b€ TH oxnpare yiverar ceBdopov.
xpvads eat. TO adyadud cov, EvAov eoriv, riBos
~ \
coTl, yi €oTw, édv dvwhev vorjons, popdyy mapa
~ / ~ ~ \ > A
Tov Texvitov mpoodAafotca. yy dé eyw maretv,
> A , f ? , ,
ov mpooKuvety prewehernna’ ov yap pou béuts
cumioTedoat more Tois ayvxous tas THs buys
eAmidas.
"Iréov ody ws ev padiora éyyutdtw Tov ayaAud-
e > / 4s / Y > ae r
TWV, WS oiKEla 1 TAdYN KAaK THS Tpoadibews
> / ok: > A \ / \ ~ A
eéyxnta | SvarropepaKrar yap mave 57) capirs TO
elon TOV ayadudtwy iv Sidbeow trav Sayudver.
El yoiv Tis Tas ypadas Kal TA aydAwata TeEpwooTdy
Ge@ro, yrwpre? buGv mapavtixa tods beods ex TOV
eToveLoloTwWY aynudTwy, tov Atdvucov ame TiS
\ ov le 3 A / \ oe
aToAjs, tov “Hdaorov amd ris téxvns, tiv Ana
amo Tihs ovupdopas, ad tod Kpyndeuvov tiv "Ivd,
amo Ths Tpraivyns Tov LlocedS, ad TOO KUKVOU TOV
Ata: tov dé ‘Hpakdda Setxvucw % mupd, Kav
yupvny tidy Tis avayparrov yuvaika, Tv “xpvonv”’
"Adpoditny voet. odtws 6 Kupuios 6 Ivypadiov
> A > / b] / > / Wie".
exeivos eAepav|rivov npdabn aydAuatos: 70 dyadua
“Adpodizns tv Kal yupvi) Hv: vucdrae 6 Kvzpuos TO
OXNPLATL Kal ovvépyeTal TH aydAuatt, Kal TodTO
XM , ¢ p 2A Y / Hy c ” >
Diroarépavos loropet: Adpodirn 8€ adAn ev
Kvidw Aibos jv Kat Kady Hv, érepos Hpdabn radvrns
, | 7]

1 éhéyxnta Potter. édéyxerat Mss.
130

EXHORTATION TO THE GREEKS

uncreated God? The Parian marble is beautiful,
but it is not yet a Poseidon. The ivory is beautiful,
but it is not yet an Olympian Zeus. Matter will
ever be in need of art, but God has no such need.
Art develops, matter is invested with shape; and
the costliness of the substance makes it worth carry-
ing off for gain, but it is the shape alone which me
it an object of veneration. Your statue is gold;

is wood ; it is stone; or if in thought you trace it B
its origin, it is earth, which has received form at
the artist's hands. But my practice is to walk upon
earth, not to worship it. For I hold it sin ever to
entrust the hopes of the soul to soulless things.

We must, then, approach the statues as closely as
we possibly can in order to prove from their very
appearance that they are inseparably associated with
error. For their forms are unmistakably stamped
with the characteristic marks of the daemons. At
least, if one were to go round inspecting the paintings
and statues, he would immediately recognize your
gods from their undignified figures; Dionysus from
his dress, Hephaestus from his handicraft, Demeter
from her woe, Ino from her veil, Poseidon from his
trident, Zeus from his swan, The pyre indicates
Heracles, and if one sees a woman represented naked,
he understands it is “ golden” * Aphrodite. So the
well-known Pygmalion of Cyprus fell in love with an
ivory statue; it was of Aphrodite and was naked.
The man of Cyprus is captivated by its shapeliness
and embraces the statue. This is related by Philo-
stephanus.? There was also an Aphrodite in Cnidus,
made of marble and beautiful. Another man fell in

« Homer, Odyssey iv. 14.

> Philostephanus, Frag. 13 Frag. hist. Graec. iii. p. 31.

131

The forms
of the
statues
show whom
they
represent

Men have
fallen in
love with
beautiful
statues

CLEMENT OF ALEXANDRIA

CAP. Kat plyvura TH Abe Hlocetdurmos i toropel, 6 pe
" mpdrepos ev T@ mrepl Kuzpou, fe} de € ETEpOS ev TO
Tept Kyidov. TOGOUTOV toxucev amarhoa TEXVT)
mpoayaryos avOpeirrots € epwtucots eis Bapabpov yevo-
per. OpacTnplos pev 7 Onpoupyucn, aan’ ovx
ola Te atratHaa AoyiKov ovde pay TOUS Kara Aoyov
BeBiwkdras: Cwypadias pev yap du OpoLoTnTa
ok.aypadiytars Tepotepais > TpooeT Tn aay TreAcuddes
Kal Ummow Kadrds VEY PapLpLevaats TIpoceypee-
TuoaV immot. epacOhvar Kopynv elkdovos Aéyovow
Kal véov KaNov Kydtov daydAuaros, aan’ Hoav TOv
Dear@y at ders Nratnuevar U7r0 THs TEXVIS. ovoe
yap av JeG Tes auveTAdKy, od dy VEeKpG@ TLS OUV-
eTagn, odd? ay Tpaodn datpovos Kal AiBov | avOpwrros
owppovav. buds de adAy yonreta a amTaré. uy TEXVN),
el Kal per) emt TO epav Tpoodyouca., aw em TO
TYyLav Kal mpookuvety Ta Te aydAuata Kal Tas
ypads. Opota. ye a ypapn” emrawvetobw peev 7
TEXYN, pa) amarare dé TOV avOpwrov ws arn Bera.
eoTn KEV 3 imr7ros NOUX i» n TreAevas arpepijs, apyov
TO TTEPOV, 7 de€ Bots 7 AaddAov y) eK Tob EvAov
TETIOUN LEV rabpov etXev dyptov Kal karyvayKacev
TO Onpiov 1) TEXV TAavycaca epwons éemusjvar
yuvaiKos. Toaodtov olotpov at téxvat KakoTEey-

1 oxiaypagyras mepiorepats Stahlin. cxiaypadias repicrepat
MSS. éoK.aypapnudvars mepiorepats Mayor.

* Poseidippus, Fr. 1 Frag. hist. Graec. iv. p. 482.
> Literally, ‘* procuress.” Compare Tennyson’s ‘In
Memoriam,” 53.
Hold thou the good : define it well:
For fear divine Philosophy

Should push beyond her mark, and be
Procuress to the Lords of Hell.

132

EXHORTATION TO THE GREEKS

love with this and has intercourse with the marble, cHap.
as Poseidippus relates.“ The account of the first 1Y
author is in his book on Cyprus; that of the second
in his book on Cnidus. Such strength had art to
beguile that it became for amorous men a guide?
to the pit of destruction. Now craftsmanship is The fascina-
powerful, but it cannot beguile a rational being, nor [.°
yet those who have lived according to reason. It is foolish men
true that, through lifelike portraiture, pigeons have
been known to fly towards painted doves, and horses
to neigh at well-drawn mares. They say that a
maiden once fell in love with an image, and a
beautiful youth with a Cnidian statue°®; but it was
their sight that was beguiled by the art. For
no man in his senses would have embraced the
statue of a goddess, or have been buried with a
lifeless paramour, or have fallen in love with a daemon
and astone. But in your case art has another illusion Worship of
with which to beguile; for it leads you on, though S2%°s’s
not to be in love with the statues and paintings, yet form of arvs
: >! nie ascination
to honour and worship them. The painting, you
say, is lifelike. Let the art be praised, but let it
not beguile man by pretending to be truth. The
horse stands motionless; the dove flutters not; its
wings are at rest. Yet the cow of Daedalus, made
of wood, infatuated a wild bull; and the beast, led
astray by the art, was constrained to approach a love-
sick woman.? Such insane passion did the arts, by
oe had no fear of ‘‘divine Philosophy,” but only
of art.
* Compare Philostratus, Apollonius of Tyana vi. 40
(Loeb Classical Library ed. ii. pp. 134-9).
¢ «i.e. Pasiphaé. Daedalus had put her inside his wooden
cow, that she might satisfy her passion for the bull. Apol-
lodorus iii. 1. 3; Philo Judaeus, De spec. leg. 8.

133

CAP.
IV

52 P.

CLEMENT OF ALEXANDRIA

vodoar Tots dvonrous eveTrolnoay. aAAa tods fev
muOijKous ob TOUTWV Tpopets Kal jededwrvol TeGav-
paxaow, Ort Tov Knpivev 7 mnAWwwy 6 Oporenpud rev
Kal KopoKoopiteny dmard TovTous ovdev: wets be
dpa Kal mebijceov Xelpous yevnoeobe ABivors Kal
Evdivors Kal Xpuceous Kat eAepartivors dyaAparious
Kal ypapais TpooavexovTes. Tovovrwy opty [of] a
npwoupyot abuppatwv odAcOpiwv of ABoEdor Kai ot
avdopiavToTrotoL ypadeis TE ad Kal TéKTOves Kal
mounTal, moAvvy twa Kal Tolodrov dyAov map-
> ~
ELoayoVTES, KAT aypovs ev Latvpovs Kai Ildvas,
> \ \ \ LA / \ > / \ \ ¢
ava de Tas vAas Nvudas Tas dperddas Kal Tas dpa-
/ \ \ > \ \ \ \ id A
Spuddas, vat pnv adda Kal mept Ta VdaTa Kal
\

TEpl TOUS ToTAaLOUS Kal Tas mnyas Tas Natdas

\ \ \ Oar \ N to / de
kal mept tIv Oddarrav tas Nnypeidas. pdyou 8¢
770 doeBetas Tijs opav avTav vianpéetas Saipovas
avxobou, otkeTas avrovs eauTots kataypaibarres,
Tovs KaTnvayKaopevous SdovAovs tails émaodais
TETTOLNKOTES.

th ss ” \ / J \ A

Tdpou te otv Eze Kal madomoua Kat oyetar

~ a >
Gedv pvnpovevdprevat Kal provyetar Gddpevar Kal

\
evwxiat KwuMdovpevar Kal yéAwTes Tapa mdTOV
> ~ )
cloayomevo. mpoTpéemovot 677 pe avaKpayetv, Kav
cwwnjcat GéAw, oso. THs abedtnTos: oKyViV
TETOLNKATE TOV Ovpavoy Kal TO Deiov duiv Spaya
yeyevyTal Kal TO GyLov mpoowr7relots Satpoviwy
/ \ > ~ /

KekwuwoyKate, THY GAnbA GeocdBevav Sevoidar-
jrovia oatupicartes.

avtap 6 doppilwr aveBdAAeTto Kadov aeidev,

1 rouovrwv . « [ol] Wilamowitz. rtoco’rwy . . of Mss.
2 67 Hoschel. 6é mss,

134

EXHORTATION TO THE GREEKS

their vicious artifices, implant in creatures without cHap.
sense. Even monkeys know better than this. They , 1
astonish their rearers and keepers, because no manner monkeys
of waxen or clay figures or girls’ toys can deceive them. etc
But you, strange to say, will prove yourselves inferior Py lifeless
even to monkeys through the heed you pay to statues

of stone and wood, gold and ivory, and to paintings.

Such are the pernicious playthings made for you Statues are
by marble-masons, sculptors, painters, carpenters and 'e,foys.
poets, who introduce this great multitude of gods, men by
Satyrs and Pans in the fields, mountain and tree Saipan
Nymphs in the woods, as well as Naiads about the

lakes, rivers and springs, and Nereids by the sea.
Magicians go so far as to boast that daemons are
assistants in their impious deeds; they have enrolled

them as their own servants, having made them

slaves perforce by means of their incantations.

Further, the marriages of gods, their acts of The gode
child-begetting and child-bearing which are on men’s pee a e
lips, their adulteries which are sung by bards, their and
feastings which are a theme of comedy, and the poe ial
bursts of laughter which occur over their cups, these
exhort me to cry aloud, even if I would fain keep
silence,—Alas for such atheism! You have turned
heaven into a stage. You look upon the divine
nature as a subject for drama. Under the masks
of daemons you have made comedy of that which
is holy. For the true worship of God you have
substituted a travesty, the fear of daemons.

Then to the harp’s sweet strains a beautiful song he opened ; 4

@ Homer, Odyssey viii. 266,
135

CAP.

53 P.

CLEMENT OF ALEXANDRIA
daov iv, “Opnpe, tiv dwvnv tiv Kadjv,
app “Apews pirornros evoreddvov 7” T ’Adpoditns*

Ws TA TpPATa pulynoav ev ‘Hdatorovo Sdpouae
Adbpy: moa 0° cdwxe, A€xos 8 Hoxvve Kal edvipy

“Hdaiorowo a aVaKTOS.

KaTdmavoov, “Opnpe, THY pony ovK ear xan),
pLovyelav SiSdoxer: Tropvevew de Tpets Kal TO ara
mapyTnpeba: Hwets yap, jpets EOpLEV ol TV etkova.
Tob Beob TmEpupepovres ev T@ COvte Kal KWOUHEVeD
TovTw aydAuatl, TO dvOpesrre, avVOLKOV €iKOVG,
ovpBovdov, ouvdpudor, OUVEOTLOV, oupmabh, UTEP -
maby: avdbnwa yeyovajtev TO G6 o7ep Xpuorob:
“qyets TO yevos TO éxAekrov, 70 Bacirevov ¢ iepa-
Teva, €Ovos dytov, Aads TEpLovotos, ol more ov
Aads, vov de Aads Tob Deod ’ + ot Kata Tov “lwavynv
odk ovtes ““€x TOV KaTW, "Tapa be Tob avebev
eMovros TO may pepabydres, ob TV olKovopiiay
tod Geob KATOVEVONKOTES, ot “ev Kawornte wis
mepumarety % pepederyKOrEs.

"AM’ od Tatra ppovodow ob moot azroppt-
pavres d€ THY aid® Kal Tov doBov ouKoe Tovs TOV
Sayoveny _eyypagovrat TacxnTLacpLovs. muvaxtous
yoov | Trot Kataypadors JLeTEWporEpov dvaxeyrevous
TpooEeaxnKores aceXyeia Tovs Oaddpous KEKOOLLN) -
Kaol, THY aKoAaciav evoéBevav vopicovres* KaTr
TOU akim0d0s KaTaKEiwevoL Tap abtas ETL Tas
mepitAokas afpopdow eis tiv "Adpodityny éxeivnv

2 Odyssey viii. 267-270. > 1 St. Peter ii. 9-10,
¢ St. John viii. 23. @ See St. John iii. 31.
¢ Romans vi. 4.

136

EXHORTATION TO THE GREEKS
Sing us that beautiful strain, Homer, CHAP.
IV

Telling the love of Ares and Aphrodite fair-girdled, Homer's
How at the first they met in the halls of Hephaestus in witness

secret ; £5 tie
Many the gifts he gave, and the bed and couch of ee
Hephaestus

Sullied with shame.¢

Cease the song, Homer. There is no beauty in
that; it teaches adultery. We have declined to christians
lend even our ears to fornication. For we, yes must 10%
we, are they who, in this living and moving statue, such stories
man, bear about the image of God, an image which
dwells with us, is our counsellor, companion, the
sharer of our hearth, which feels with us, feels for
us. We have been made a consecrated offering to
God for Christ’s sake. “We are the elect race,
the royal priesthood, a holy nation, a people belong-
ing to God, who in time past were not a people,
but now are the people of God.” We are they
who, according to John, are not “from below,’ ®
but have learnt the whole truth from Him who
came from above,’ who have apprehended the dis-
pensation of God, who have studied “to walk in
newness of life.’”’ ¢

But most men are not of this mind. Casting off Indecent
shame and fear, they have their homes decorated ea
with pictures representing the unnatural lust of the in houses
daemons. In the lewdness to which their thoughts
are given, they adorn their chambers with painted
tablets hung on high like votive offerings, regarding
licentiousness as piety; and, when lying upon the
bed, while still in the midst of their own embraces,
they fix their gaze upon that naked Aphrodite, who

137

CLEMENT OF ALEXANDRIA

CAP. THY YUELVIV, TV Em TH oupTrAokh} Sedenerny, al Th
NOG TEpLTOTWLEVOV TOV opyw TOV EPWTUKOV, Tijs
OnAdTH TOS ATOOEXOPEVOL TI}V ypapyy, aTOTUTFOUGL
Tais oevddvats, oppayto l XpwpLevor KaTadAjrAw
TH Avos akonacig. Tatra bya THS jouTrabetas
Ta apyeTuTrAa, avTaL THs. UBpews at Beohoyiat, adTat
Tov cupmropvevdvTav bpiv dedv at dwdacKkaAtar:
6 yap BovAeran, Tob0’ ExaoTos Ka olerat ” KaTa
TOV "AOnvatov pyropa. ofau be av Kat ara pay
elicoves, TaVvioKol TWeS Kal yupvat Kopa Kal
adtupo. peQvovtes Kat poplay evTdoets, Tats
ypadais amoyupvovpevat, amo Ths akpacias édeyXo-
peva. non dé avadavdov THs axoAaotas ods Ta,
plgei avaypamra Travnet Bedpevor odK aioxe-
veabe, pudarrere d€ ETL paAAov dvaxetpeva, @amep
Bree: Trav Gedv tudv Tas eikovas, oTmAas av-
auoxuyTias KkabrepodaavTes olKol, em tons eyypa-
pojevor TA Dirawidos OXNpaTO. Ws TO ‘HpaicAgous
abAjpara.. TOUTWY ov povov Tis XpITEwS, Tpos
dé Kal THs opews kal THs duco7s auras Gpvnotiav
katayyedopev. nTaipy Kev tiv TA WTO, TmeTOp-
vevKaoW ol op a.AyLot Kal TO KaLvOTE pov 7po THS
oupTAoxijs at oxers buiv peporxedKaow. @ Bvaca-
evo TOV avOpwov Kat TO evOeov TOU mAdopatos
eAdyyet dmapdgavres, wdyra amuotTeire, Wa exTa-
Oaivnabe: Kat morevere* pev Tots etdw@Aots CnAobvTes

1 mistevere Arcerius. mioTevnre MSS.

@ 4.¢, bound with the invisible chains which Hephaestus
had made to entrap her. Odyssey viii. 270-299.

> Demosthenes, Olynthiacs iii. 19.

¢ 7.e. in houses; see p. 137.

138

EXHORTATION TO THE GREEKS

lies bound in her adultery. Also, to show they cuap.
approve the representation of effeminacy, they !V
engrave in the hoops of their rings the amorous bird Indecent
hovering over Leda, using a seal which reflects the S008
licentiousness of Zeus. ‘These are the patterns for

your voluptuousness ; these are the stories that give

divine sanction for wanton living; these are the
lessons taught by gods who are fornicators like
yourselves. “For what a man desires, that he also
imagines to be true,’ says the Athenian orator.?

Look, too, at other of your images,—little figures shameful
of Pan, naked girls, drunken satyrs; and obscene $8" ,
emblems, plainly exhibited in pictures, and self- penne
condemned by their indecency. More than that, in Saplie
you behold without a blush the postures of the

whole art of licentiousness openly pictured in public.

But when they are hung on high ¢ you treasure them And in
still more, just as if they were actually the images "S®
of your gods; for you dedicate these monuments

of shamelessness in your homes, and are as eager to
procure paintings of the postures of Philaenis as

of the labours of Heracles. We declare that not

only the use, but also the sight and the very
hearing of these things should be forgotten. Your

ears have committed fornication; your eyes have
prostituted themselves ;¢ and, stranger still, before

the embrace you have committed adultery by your
looks.°. You who have done violence to man, and Unbelief
erased by dishonour the divine image in which “7@jo love
he was created, you are utter unbelievers in order base
that you may give way to your passions. You believe

in the idols because you crave after their incontinence;

@ Cp. 2 St. Peter ii. 14, ¢ Cp. St. Matthew v. 28.
F 139

CLEMENT OF ALEXANDRIA

CAP. avr dav THY akpaciav, amoretre be T® 064 owdpo-
ovvny pa pepovres: Kal Ta pLev KpettTw [epLLoriKare,
Ta O€ 7 HTTW TETYLNKATE, dpetns pev Oeatal, Kakias
de _aywvoral yeyevnevor.

54 P. “OABrou”’ | wove Toy, ws Eros elmretv, Opo-
Oupadov éxetvor tavres Kata THY LiPvdrdav

a \ \ 1 if > / is /

ot vaovs <pev>? mavtas atrapvycovTat LoovTEs

\ / > a / ¢ / ~
Kal Bwpovs, etxaia AOwv (Sparta Kkwdav,

: :
Kal AiOwa Edava Kai aydAwara xetporrolnra,”
aipate eupdyw pepaopeva Kal Pvaiavor
TETpATIOOWY, SiTOdwWY, TTHVaV Onpav Te Povorow.

Kal yap 67 Kal amnyopevTa npetv dvagavdov
dmatnhov epyaleobar Téxvnv. “od yap Toujaels,
now 6 po TNS: ““TaVvTOS opoiwpa, doa ev TO
ovpave ava) Kal Goa ev TH YA Kato. H Tow yi; dy
ETL THY ITpagureAous Anuntpa Kat Kopnv Kal TOV
"Iaxyov Tov pvoTuKov Beovs broad oulev 7) Tas
Avoinmov Téxvas 7) Tas Xeipas ras ’AmeAXuKds, at
57) Tijs Beodogias TO OXIHA TH vAn mepiTeDetKaow ;
GAA’ dpets prev Orrws qToTe 6 avopias OTL pddvora
copardtratos UTeKTaunral, mpookaptepetre, Omws de
avToL 11) Gpovot be’ dvarobnotay Tois avoowdow
amoreeabijre, od dpovrilere> mavu yoov eupavas
Kal ouvropos 6 mpopyTLKos edéyxet Thv ovv7Gevav
Adyos Ort “mdvres ot Jeot Ta&v eOvav Saynoviy
cialy eidwra: 6 8€ Beds Tods odpavods Emoinoer”’

1 <uév> inserted from Sibylline Oracles.
2 kal NOwa . . . xetpowoinra not in Sibylline Oracles,

a nae

@ Sibylline Oracles iv. 24, 27-30.
140

EXHORTATION TO THE GREEKS

you disbelieve in God because you cannot bear self-
control. You have hated the better, and honoured
the worse. You have shown yourselves onlookers
with regard to virtue, but active champions of vice.
The only men, therefore, who can with one con-

sent, so to speak, be called “blessed,” are all those *

whom the Sibyl describes,

Who, seeing the temples, will reject them all,
And altars, useless shrines of senseless stones ;
Stone idols too, and statues made by hand
Defiled with blood yet warm, and sacrifice

Of quadruped and biped, bird and beast.

What is more, we are expressly forbidden to practise
a deceitful art. For the prophet says, “Thou shalt
not make a likeness of anything that is in heaven
above or in the earth beneath.” ® Is it possible that
we can still suppose the Demeter and Persephone
and the mystic Iacchus of Praxiteles to be gods?
Or are we to regard as gods the masterpieces of
Lysippus or the works of Apelles, since it is these
which have bestowed upon matter the fashion of
the divine glory? But as for you, while you take
great pains to discover how a statue may be shaped
to the highest possible pitch of beauty, you never
give a thought to prevent yourselves turning out like
statues owing to want of sense. Any way, with the
utmost plainness and brevity the prophetic word
refutes the custom of idolatry, when it says, “ All the
gods of the nations are images of daemons; but
God made the heavens,’¢ and the things in heaven.

> Exodus xx. 4; Deuteronomy v. 8.
¢ Psalm xcvi. 5,

141

CHAP.
IV

Christians
alone are
less

They are
forbidden to
make images

55 P.

CLEMENT OF ALEXANDRIA

Kal Td ev TO ovpave. mavespevou yobv Ties ev
V rebbev odk 015° Srws Belay péev Téxynv, TAnY aA’ ov
Oeov mpookvvodow 7Auv Te Kal ceAjvynv Kat Tov
dAAov t&v dotépwv yopov, mapadrdyws TovTous
Geovs drrodapBavoves, Ta Opyava Tov xpovou:
“T@ yap doy avToo eorepewInoav Kal TO
TEV LATE Too oToparos avToo méoa 1 Svvapiis
avtav.” GAN 1 pev avOpwreia Téxvy OlKias TE Kat
vais Kal modes Kal ypadds Sypuoupyet, Beds de
7s av elroy doa mrovet; dAov ie TOV KOO}LOV,
€xeivou Epyov €oTiv: Kal ovpavos Kal jALos Kal dy-
yerou Kal avOpwtrou “ €pya TOV SaxrvAwy | avrob.’

oon ye 1 Ovvapus Tob Beod. jovov avrod TO Bov-
Ana kooporrouia: _ bovos yap 0 Geos € emroinaey, e7rel
Kal pL0vos ovTws €ott Geds: pred TO BovAcobau
Sypvoupyet Kal T@ povov eVeAjaa adTov emeTau
TO yeyevqaban. evraiba pirocopuv TApaTpeTreTaL
xopos Tos. pev tHv ovpavod Oéay mayKddws
yeyovevar TOV dvOpurov OpoAoyovvTwy, Ta de ev
ovpav@ pawopeva Kat oer katahapBavopeva m™poo-
KUvOUTM. el yap Kal ay avOpwmwa Ta Epya
Ta ev ovpave, adda, yoobv dvOpurrrous Sedrptoup-
yyTat. Kal py TOV Tuy Tis DL@V TpookuvelTw,
adda, Tov Alov mownTHV emumobeiTw, pndé Tov
KOo[OoV exDevaleru, adda, TOV KOGLLOU Snpvoupyov
emlntnodtw. povn apa, ws eoiKev, KaTapuyy TO
peArovTe. emt Tas owTnpious aducvetaba Ovpas
bmoAcimetar copia Oeikr: evredOev wamep e€ icpod
twos asvAov ovdevi odKEeTL aywyyLos THY Satpovev
6 dvOpwros yiverat omrevdwv eis GwTNpiav.

@ See Genesis i. 14,
142

EXHORTATION TO THE GREEKS

Some, it is true, starting from this point, go astray,— CHAP.

I know not how,—and worship not God but His 5... men
handiwork, the sun, moon, and the host of stars worship the
besides, absurdly supposing these to be gods, though eto y
they are but instruments for measuring time ;% for stead of
“by His word were they firmly established ; and all

their power by the breath of His mouth.” But

while human handiwork fashions houses, ships, cities,
paintings, how can I speak of all that God creates?

See the whole universe; that is His work. Heaven, These are
the sun, angels and men are “the works of His Pe fots.
fingers.” © How great is the power of God! His

mere will is creation; for God alone created, since

He alone is truly God. By a bare wish His work is

done, and the world’s existence follows upon a single

act of His will. Here the host of philosophers turn

aside, when they admit that man is beautifully made

for the contemplation of heaven,@ and yet worship the

things which appear in heaven and are apprehended

by sight. For although the heavenly bodies are not

the works of man, at least they have been created for

man. Let none of you worship the sun; rather let seek after
him yearn for the maker of the sun. Let no one deify God and
the universe; rather let him seek after the creator works of
of the universe. It seems, then, that but one refuge God
remains for the man who is to reach the gates of salva-

tion, and that is divine wisdom. From thence, as from

a holy inviolate temple, no longer can any daemon

carry him off, as he presses onward to salvation.

> Psalm xxxiii. 6. ¢ Psalm viii. 3.

@ Cp. Cicero, De natura deorum ii. 140 ‘* Providence . . .
made men upright and erect, that by contemplating the
heavens they might gain a knowledge of the gods.” See
also Ovid, Metamorph. i. 85-6.

143

56 P.

CLEMENT OF ALEXANDRIA

V
"Enid papcopev bé, el Bove, Kal TOV prroadpu

Tas d0€as, dcas avxoda TEpl Tov bedv, €l ws
Kat diAdocodiav atti Kevodo€ias evexev avetdwAo-
Tovobaav THY vAnv ededpwuev, 71 Kal Sayuona
aTTa exBeralovoay KaTa Trapadpouny Tapaorhoae
SuvnPAuev 0 OVELPWTTOVGAV Tuy aAnfeav. orowxeta
prev ovv apxas | améAurrov * eSupwjoavres Oars
O MuAjovos TO ddwp Kal “Avagyevns 6 Kal
*
avTos MuAjowos tov a€pa, @ Avoyévys tvotepov 6
3 NA / Xr 50 E / Ay
AtodAwuiatys KatnKoAovOncev. Ilappevidns dé 6
> ~ ~
*"EXedrns Oeovs eionyjcato mip Kai yiv, Oatepov Se
avtotv povov,® To rip, Deov brrevAndatov “Inmacds
e€ A \ €)5 2 / ¢ /

TE O Merarrovrivos Kal 6 Edéovos ‘HpdkAectos:
"EprredoKjs yap o "Axpayavtivos eis 7Anbos
epTecov Tpos Tots TeTTapat oTouyElots TovTOLS

veikos Kal diriav KatapiOetrac.
“A@ \ \ \ e / \ > / \
cot prev 67) Kal odTOL, Godia Ti aoddw THY
4 , \ / \ BD) / >)
VAnv mpocKuvycartes Kat Aifovs pev 7 EVAa od
Tyunoavres, yay Se THY TOUTWY pNnTEépa eKOerdaartes
kat [loced@va pev ovK avamAdtrovres, Udwp dé
avTo mpooTpeTropevor. Ti yap €oTi Tote 64 Ilocerdav
7 vypa Tis ovala EK THS TOGEWS GVO[|ATOTFOLOULEVY ;
womTrep aerer 6 toAeutos “Apys amo Ths apaews

1 4 Diels. ef mss.

2 amédurov Cobet. daéXeurov Mss.

3 uévov Sylburg. dvow mss.
4 wore 6 Wilamowitz. mpérepov mss. &repov Mayor.

« i.e, gets a feeble grasp of it. Cp. Plutarch, De Is. et
Osir. 382 F **The souls of men, while on earth and en-

144

EXHORTATION TO THE GREEKS

Let us now, if you like, run through the opinions The
which the philosophers, on their part, assert con- Thitoso- ie
fidently about the gods. Perchance we may find phers
philosophy herself, through vanity, forming her con-
ceptions of the godhead out of matter; or else we
may be able to show in passing that, when deifying
certain divine powers, she sees the truth in a dream.

Some philosophers, then, left us the elements as Early
first principles of all things. Water was selected oe
for praise by Thales of Miletus; air by Anaximenes posed the
of the same city, who was followed afterwards by {o be mst
Diogenes of Apollonia. Fire and earth were intro- principles
duced as gods by Parmenides of Elea; but only one

of this pair, namely fire, is god according to the
supposition of both Hippasus of Metapontum and
Heracleitus of Ephesus. As to Empedocles of
Acragas, he chooses plurality, and reckons “love”

and “strife”’ in his list of gods, in addition to these

four elements.

These men also were really atheists, since with a They are
foolish show of wisdom they worshipped matter. Mhexsts
They did not, it is true, honour stocks or stones, weer
but they made a god out of earth, which is the mother tirst cause
of these. They do not fashion a Poseidon, but they
adore water itself. For what in the world is
Poseidon, except a kind of liquid substance named

from posis, drink? Just as, without a doubt, warlike

cumbered by bodies and passions, can have no companion-
ship with God, except in so far as they get a dim dream of
Him through the aid of philosophy.”

> See p. 47 with note.

145

CAP.
v

57 P.

CLEMENT OF ALEXANDRIA

Kal avaipécews KekAnLevos, % Kai SdoKobol pot
moot pahora To Eidos povov mEavres emOvew
ws “Apet: eo7t 6€ UKvd@v 7d Towdrov, Kabamep
Evdofos € ev SeuTepa Tis TrepLodov Aéyet, LKvbav dé
ot Lavpoudrat, Os dnow ‘Ikéous ev TH TreEpt
pLvoTnpiwv, aucwadeny c¢Bovow. Tobrd TOU KaL ot
appt tov ‘Hpakdrerrov 76 mip ws apxéyovov
o¢Bovres TeTovOacw: TO yap mp todro €tTepor
“Heaorov avowacay. Iepoay d€ OL pdyou TO
Trp TET KAL Kal TOV THY “Aoiav KQTOLKOUVTWY
Trohnoi, mpos d€ Kal Maxedoves, ws dyno. Avwoyévyns
ev a” Ilepoucdv. ti por Lavpouaras Kkatadeyew,
ous Nuppodwpos ev Nopipous BapBaprcois TO 7p
o¢Bew t toropel, 7 TOUS Ilépoas Kal Tovs Mzd0us Kal
Tovs pdyous; Qvew ev drraibpe ToUTOUS 6 Aivwv
déyet, Decv aydAwata ova TO 7p Kal vdwp vopicov-
Tas. ovK dmekpuypapnv ovde TV TOUTW dyvouay.
el yap Kal Ta, pdAvora amopev'yew otovra THS
mAdvns, add’ eis eTepay katoAvaatvovow | amarnv:
dyd\wara prev Oedv od gvha Kal Aifous Uren pacw
wamep “EAAnves ob5€ pv iBidas Kal ixvetwovas
Kalarep Atyorror, aAXa. mp Te Kal vowp ws
prrcoogor. peta TroAAds jLéevToL VoTEpov Tepiddous
eTav avOpwroed7n aydAwata o€Bew adtovs Brpwo-
1 Ts Diels. ris mss. (See p. 44, n. 3.)

* Cp. Plutarch, Amatorius 757 B ‘*Chrysippus says
that Ares is anairesis” (so Petersen: mss. have anairein=to
destroy). The endeavour to find meanings in the names
of the gods has its literary origin in Plato’s Cratylus (esp.
pp. 395-412). The Stoics found in this method a support
for their doctrine that the gods of mythology were merely
personified natural forces or processes. See Cicero, De
natura deorum ii. 63-72.

146

EXHORTATION TO THE GREEKS

Ares is so called from arsis and anairesis,* abolition cHapP.
and destruction; which is the chief reason, I think, Y
why many tribes simply fix their sword in the ground

and then offer sacrifice to it as if to Ares. Such is

the custom of Scythians, as Eudoxus says in his

second book of Geography,® while the Sauromatians,

a Scythian tribe, worship a dagger, according to
Hicesius in his book on Mysteries. This too is the

case with the followers of Heracleitus when they
worship fire as the source of all; for this fire is what

others named Hephaestus. The Persian Magi and Many _
many of the inhabitants of Asia have assigned ais
honour to fire ; so have the Macedonians, as Diogenes

says in the first volume of his Persian History.4 Why

need I instance Sauromatians, whom Nymphodorus

in Barbarian Customs’ reports as worshipping fire ;

or the Persians, Medes and Magi? Dinon says that

these Magi sacrifice under the open sky, believing

that fire and water are the sole emblems of divinity.

Even their ignorance I do not conceal ; for although

they are quite convinced that they are escaping the

error of idolatry, yet they slip into another delusion.

They do not suppose, like Greeks, that stocks and

stones are emblems of divinity, nor ibises and ich-
neumons, after the manner of Egyptians; but they Worship of
admit fire and water, as philosophers do. It was an ee
not, however, till many ages had passed that they ed eh
began to worship statues in human form, as Berosus worship

> Kudoxus, Fr. 16 Brandes (Jahrb. class. Phil. 1847, Suppl.
13, p. 223).

¢ Hicesius, Fr. 1 Frag. hist. Graec. iv. p. 429.

4 Diogenes of Cyzicus, Fr. 4 Frag. hist. Graec. iv. p. 392.

¢ Nymphodorus, Fr. 14 Frag. hist. Gracc. ii. p. 379.

J Dinon, Fr. 9 Frag. hist. Graec. ii. p. 91.

F2 147

CAP.

58 P.

CLEMENT OF ALEXANDRIA

> , oe ~ / ~ >
gos ev Tpitn Xaddaixkav mapiotya., Tobro “Apra-
Eépéov tod Aapeiov tod "Qyou eionynoapévov, os
~ ~ > dL ?A oh 5 1 \ ”
mpa@tos ths “Adpodirns vaitioos? ro ayadya
> V¢ 3 ~ A Ze \ >
dvaotyoas ev BaBvAdw Kat Lovoors Kat *Ex-
Baravors [lépoais Kat Baxtpous kai Aapack® Kat

A ic. / 4 ¢ / 5 /
Ldpdeow tbrédeake céBew. opodoyovvtwy toivuv
ot diddaogor Tovs didacKdaAous Tovs opdv Ildpoas 7
Lavpoudras } pdayous, tap av tHv abedtnta TOV

nw 5 ~
ceBacpiwv avrots pewabyKacw apy@v, apxovTa TOV
TAVTWY TOLNTHY Kal TOV apxav atta@v dy.ovp-
yov ayvoodrtes, Tov avapyxov Jedov, Ta dé “mTwya’’
tatra Kat ‘‘aabeva,”’ 4 pyaw 6 andatodos, Ta Els
thy avOpwTrwv brnpeciav memounpeva “‘ororyeta
TPOOTPETTO[LEVOL.

Tav S€ ddAdwy dirocddwv saor Ta aro.xeta
trrepBavTes enoAutpaypovycay tue vynAdTeEpov Kal
TMEPLTTOTEPOV, ot pev adTav TO ameipov Kabvpvynoar,
ws ’Avakiwavdpos (MiAjoos Hv) Kat “Avagaydpas
e / A e > ~ > / f
6 KAalopevos Kat 6 "A@nvaios “ApyéAaos. TovTw
pev ye dudw tov vodv emeotyodTny TH arepia,
6 5¢ MiAjowos Aevxurmos Kat 0 Xtos Mntpddwpos
Surrds, ws €ouxev, Kal adta apyas amedumétyv, TO

~ A A / / A A 4
mAnpes Kal TO Kevov: TrpoceyKe 5é€ AaBwy trovToOW

wn an \ ” eC / id ¢
row Svetv Ta Elowra 6 *ABdnpitns Anpoxperos. o

/ 4 > / \ ” A
yap to. Kpotwridrns “AAkpaiwy | Geovs weto Tovs
aorépas eivar euytyous ovTas. od ovwirjcopaL THY
TOUTWY avaLoxvYTiay: Eevoxpatys (Kadyndovios
ovTos) ém7a pev Yeovs Tos mAavyiTas, Gydoov de

1 ’Avatridos Bochart. ravatdos mss.

@ Berosus, Fr. 16 Frag. hist. Graec. ii. p. 508.
> Galatians iv. 9.

148

EXHORTATION TO THE GREEKS

shows in his third book of Chaldaean History ;* for cup.
this custom was introduced by Artaxerxes the son of Y
Darius and father of Ochus, who was the first to set
up the statue of Aphrodite Anaitis in Babylon, Susa
and Ecbatana, and to enjoin this worship upon Persians
and Bactrians, upon Damascus and Sardis. Let the Phitoso
philosophers therefore confess that Persians, Sauro- el ai
matians, and Magi are their teachers, from whom this |
they have learnt the atheistic doctrine of their fom
venerated “first principles.” The great original, barbarians
the maker of all things, and creator of the “ first
principles” themselves, God without beginning,
they know not, but offer adoration to these “ weak
and beggarly elements,’’? as the apostle calls them,
made for the service of men.

Other philosophers went beyond the elements and Other
sought diligently for a more sublime and excellent PMs

: : phers
principle. Some of them celebrated the praises of sought for

the Infinite, as Anaximander of Miletus, Anaxagoras please
of Clazomenae, and Archelaus of Athens. The two The Infinite
latter agreed in placing Mind above the Infinite ; mina
while on the other hand Leucippus of Miletus and
Metrodorus of Chios also left, as it seems, a pair of

first principles, “fulness” and “ void.” Democritus Fuiness
of Abdera took these two and added to them the 274 Yo4
“images.” * Nor was this all; Alemaeon of Croton
thought that the stars were endowed with life, and ‘The stars
therefore gods. 1 will not refrain from mentioning ean
the audacity of these others. Xenocrates of Chalcedon
intimates that the planets are seven gods and that

¢ The theory of Democritus was that all natural objects
gave off small particles of themselves, which he called
‘‘images.” These came into contact with the organs of
sense and were the cause of perception.

149

CLEMENT OF ALEXANDRIA

\ > / ~ > r i051) Yl: ~ ,
TOV €K TAVTWY TWVY ATTAAVWY" GUVEOTWTA KOOJLOV

aivitTeTar. ovde pv Tos amo THs UTods Tap-
ededoouar dua maons VAs, Kal dua THS aTYyYLoTATIS,
TO Betov SujKew A€éyovtas, ot Karauaxdvovow
aTEXVOS THV prrocogiay. ovdev de oiwas yademov
evrat0a yevopevos Kal Tav ex TOD Llepurdrov
pena Ojvac: Kal 6 ye Ths aipécews TaTnp, TOV
CAwy od} vornoas Tov TaTEpa, Tov KaAovjevov
“Unatov’’ dvynv elvar tod TavTos oleTat’ TouT-
€oTt TOO KOOjLOU THY puxmy Oeov brrodauBaver
avTos avTa _TepuTreipeTan. 6 yap TOL HEXpU Tis
oehnvns abris Suopilwy Hv mpdvoray, emrerTa. TOV
KoopLov Oedv ryovpevos TepiTpemrETaL, TOV aLoLpoV
Tob Beot Oeov dSoypatifwr. 06 dé *"Epéowos exetvos
@codpactos 6 *AptotrotéAovs yveipysos mH pev
ovpavov, 7h dé mvebpa Tov Bedv brovoet. *EmKov-
pov pev yap jovou Kal éxav exAjoopat, ds oddev?
peAew oletar TH Oe@, Sia TavTwv aceBav. Ti yap
“HpakdAeidns 6 Ilovtixds; of Onn ov emt Ta
Anpoxpitov Kat abdtos KatacvpeTat eidwdAa;

, ’ aA ~
Kai srodds por émippet tovodros oyAos, otovel
LopLw Twa, Sawoviwy mapevcaywv Eévwv atomTov

1 +éy dmdavdv Davies. airéy Mss. dorpwy Diels.
2 ovdév Lowth. ovdé mss.

@ 7,e, Aristotle.

» Aristotle sharply divided the celestial spheres, which
were the divine part of the universe, from the sublunary
world, in which alone birth, death, and change take place.
The laws governing the upper world are necessarily different
from those of the lower. Zeller (Aristotle, i. 508, n. 3, Eng.

150

EXHORTATION TO THE GREEKS

the ordered arrangement of the fixed stars is an cHap.

eighth. Nor will I omit the Stoics, who say that the ».,¥ 10,
divine nature permeates all matter, even in its lowest doctrine:
forms; these men simply cover philosophy with Gi",
shame. At this point there is, I think, nothing to 2!! things
hinder me from mentioning the Peripatetics also. The Peri-
The father of this sect,” because he did not perceive Patete

the Father of all things, thinks that he who is called God the
the “ Highest” is the soul of the universe; that is Sor th
to say, he supposes the soul of the world to be God,

and so is pierced with his own sword. For he first
declares that providence extends only as far as the

moon; then by holding the opinion that the universe

is God he contradicts himself, asserting that that

which has no share in God is God. Aristotle’s
disciple, the celebrated Theophrastus of Eresus,
suspects in one place that God is heaven, and else-

where that God is spirit. Epicurus alone I will Bpicurus:
banish from memory, and that willingly, for he, G03 (387°
pre-eminent in impiety, thinks that God has no care world
for the world. What of Heracleides of Pontus?

Is there a single place where he too is not drawn

away to the “images” of Democritus ?

And a vast crowd of the same description swarms Many other

ac ° ° c ° : : absurd
upon me, bringing in their train, like a nightmare, an G)e¢hines,

trans.) says: ‘* Both Christian and heathen opponents have Set ee

distorted this to mean that the Divine Providence reaches
only as far as the moon and does not extend to the earth.
How far this representation agrees with the true Aristotelian
doctrine may be gathered from what has been already said,
at pp. 403, 410, and 421.”

151

59 P

CLEMENT OF ALEXANDRIA

oxiaypadiav, pvloroydv! tOrAw ypaika@: TroMob
ye det avdpdow eTTUT PETE dxpodobat TOLOUTWY
Adywv, ot pnd€é Tos Taidas To’s EavT@v, TovTo
67) TO Aeyopevov, KAavOuvpilopevous €Oilopev Trap-
nyopetoba pvbilovtes, oppwoodvtes ovvavaTpéepew
avtots abedtnTa THY mpos TOV SoKnoioddwy*
67) ToUTwY katayyehopevny, pejdev Te vyTiwy
pLG.AAov Tadn Ges etd0Twv. Ti yap, @ m7pos THs
dAnfetas, TOUS GOL Tet Lee OR aS devkvvets puoer
Kat fopa® divas te atdaxro.s * doPeBAnevous; TI
b€ poe etdoAwy dvamimAns tov Biov, avéuous TE
7 dépa nH Tip H ynv 7 Aious 7H EvAa 7 aidnpov,
Koopov Tovoe, Deods avamAarrovea, Geovs d€ Kal
TOUS dorépas tovs mAavitas, Tots ovtTws memAa-
vnevois TOV dvOparmroy dud THS modvbpvdrrou
TAUTNS darpodroyias, ovK doTpovojias, jueTewpo-
Aoyotca Kai adorecyotca; | Tov KUpiov TV TVvEV-
patwy 700, Tov KUpiov Tob TUpds, TOV KdapLOU
Onpvoupyov, Tov 7Atouv putaywyov: Beov emlnTa@,
ov 7a epya Tob Ocod. Tiva 57) AdBur Tapa ooo
ouvepyov Ths Cntjcews ; od yap TavTamacw
ameyvwKapev oe. ef PovAn, tov TlAdtwra. 77
51) obv e&tyvevtéov tov Oedov, ® IlAatwv; “tov
yap matépa Kal TounTiv Tose TOD TavTOsS EevpeEtv
1 uvOo\oyav Mayor. pvoddywr ss.
2 Soxnoicdgwv Potter. doxnoeicddwy Mss.

3 g@opa Miinzel. @opa mss.
4 Sivas Te dtdxTows Heyse. dewats re kal drdxTos Mss.

@ The doctrine of ‘‘ flux” was taught by Heracleitus in
his well-known phrase, ‘* All things flow” (mdvra pet).
‘** Motion” and ‘irregular vortices” refer to Anaxagoras,
who supposed the primitive elements to have been set in

152

EXHORTATION TO THE GREEKS

absurd picture of strange daemons, and romancing cHap.
with all an old wife’s extravagance. Far indeed V!
are we from allowing grown men to listen to such
tales. Even to our own children, when they are
crying their heart out, as the saying goes, we are

not in the habit of telling fabulous stories to soothe
them; for we shrink from fostering in the children

the atheism proclaimed by these men, who, though
wise in their own conceit, have no more know-
ledge of the truth than infants. Why, in the
name of truth, do you show those who have put their
trust in you that they are under the dominion of
“flux”? and “motion” and “fortuitous vortices” ?*
Why, pray, do you infect life with idols, imagining
winds, air, fire, earth, stocks, stones, iron, this world it-

self to be gods? Why babble in high-flown language
about the divinity of the wandering stars to those
men who have become real wanderers through this
much-vaunted,—I will not call it astronomy, but
—astrology? I long for the Lord of the winds, the
Lord of fire, the Creator of the world, He who gives
light to the sun. I seek for God Himself, not for

the works of God. Whom am I to take from you

as fellow worker in the search? For we do not
altogether despair of you. “ Plato,’ if you like. Piatoisa
How, then, Plato, must we trace out God? “It is better

id
a hard task to find the Father and Maker of this oes

rotatory motion by Mind (vois). This theory is ridiculed by
Aristophanes, Clouds 828 ‘* Vortex has ousted Zeus, and
reigns as king.” Vortex motion was also a part of the
‘*atomic theory ” of Leucippus. Atoms of various size and
shape constantly impinging upon one another in empty
space would give rise to countless vortices, each of which
might be the beginning of a world.

153

CLEMENT OF ALEXANDRIA

” A e / > ¢ >) aA > / 9?
CAP. Te €pyov Kai ebpovTa els dravras e€ertretv advvarTov.
Sua ti Sta, @ mpos adrob; “‘pnrov} yap ovdauas
>] / a2 > > / ~) ~ ~ b] ,
eotiv.” ed ye, @ IlAdtwv, émaddcat tis adAndeias*
bd % A > / / ~ ~ /
GAAG p47) atroxapns: Evv por AaBod ris CyTHGEwWSs
> aA ~ A A
rayalod mépi: maow yap antakatAds avOpuro.s,
A \ /
pdAvora dé Tots wept Adyous evdatpiBovow eveotaK-
oe e A
Tat Tis amdppota Oeiky. ob 57) yapw Kal aKovTes
A ¢€ ~ Ld > / > / ‘
ev OpodAoyovow eva ye? elvar Gedy, avarAcfpov Kat
~ a” A ~ ~
ayévntov todTov, avw mov mepi Ta vVaTAa TOD
~ ~ 207 A > ~
ovpavod ev TH dia Kal olKEela TepwTh OVvTws
OVTG GEL.
A \ A > , ,
Oeov dé mrotov, El7é fLol, voNTEov ;
~ A
Tov 7av0? op@vrTa KavTov ody SpwLevov,

Edpumidns Ayer. memAavicbar yotv 6 Mévavdpos
prot Ooxet, evba dyaiv

qAue, o€ yap Set mpooKvvetvy mpatov Fear,
ie A ” A a” /
du’ dv Oewpeiv Eatt Tovs dAAovs Beovs:

° \ Ni ti b] / > an“ \ \ \
ovdé yap WAvos éemideifer mor’ av Tov Oeov tov
> ~ ¢ \ , ¢ ¢e / LA > Ld ~
GAnbA, 0 Se Adyos 6 byujs, Os eaotw FAtos pvyjjs,
Sv ob povev évdov avateiAavtos ev TH Baber rob
vod? adris* Kkatavyalerat TO dupa" Oev ovK am-
exotws 6 Anudkpitos “ T&v oyiwy avOpwTwy

1 Snrov from Plato. pyréov mss.
2 ye Schwartz. Te MSS.

3 rod vod Cobet. rod vod cal Tod vods Mss.
4 airfs Kroll. av’rod mss.

@ Plato, Timaeus 28 c.

> Plato, Epistles vii. p. 341 c.

e Literally ‘‘the back” of the heavens. The phrase
comes from Plato, Phaedrus 247 c. Both Plato and Clement

154

EXHORTATION TO THE GREEKS

universe, and when you have found Hin, it is im- crap.
possible to declare Him to all.”* Why, pray, in

God’s name, why? “ Because He can in no way be
described.” > Well done, Plato, you have hit the

truth. But do not give up. Join me in the search for

the good. For there is a certain divine effluence 4 divine
instilled into all men without exception, but filuence
especially into those who spend their lives in thoughtful
thought ; wherefore they admit, even though against eee ta
their will, that God is One, that He is unbegotten th
and indestructible, and that somewhere on high in

the outermost spaces°® of the heavens, in His own
private watch-tower, He truly exists for ever.

What nature, say, must man ascribe to God ? Euripides
He seeth all; yet ne’er Himself is seen, for instance

says Euripides.4 Certainly Menander seems to me
to be in error where he says,

O Sun, thee must we worship, first of gods,
Through whom our eyes can see the other gods.¢

For not even the sun could ever show us the true
God. The healthful Word or Reason, who is the

Sun of the soul, alone can do that; through Him Democritus
says that

alone, when He has risen within in the depth of the some look

mind, the soul’s eye is illuminated. Whence }?,* |

Democritus not unreasonably says that “a few men for God

think of the heavens as a series of spheres revolving above
the earth. The dwelling-place of God (or Plato’s ‘real
existence ’’) is on the outer side of the topmost sphere. See
the whole passage, Phaedrus 246 p—249.,

4 Kuripides, Frag. 1129 Nauck.

¢ Menander, Frag. 609 Kock, Comic. Attic. Frag. iii.
p. 184.

155

CLEMENT OF ALEXANDRIA

Car. oXiyous * ’ dynow “ dvareivavras Tas xelpas evtatba

ov vov Hepa Kahéopev ot "EMnves, [zavra | Aia jv-
GetaGart: Kai <yap> mavra odtos oldev Kal d1d07
<mdvTa>* Kai adaipetrar, Kai Baowreds odtos TaV
mavtwv.' tavTn mn Kat IlAdTwv | dcavoovpevos
tov Qeov aivitrerar “‘mrept tov mavtwy Bacréa
mayer’ ort, KAKELVO alrvov amTavTwv <Tav >> Kahav.”
Tis OUV O Baovreds TOV TAY TOV ; eos Tis TOV OVTwY
dAnBetas TO [LETpoV. aomep obv TO peTpw KaTO-
Annra TO peTpovjieva., ovTwat dé Kal T@ vorjoa
TOV Oeov peTpetra Kat katahapBaverar a ddijfeta.
O be lepos ovTws Mwvofs “otn éorat, dnowv,
“ey TO apotmme cou ordBpuvov Kal ordOfusoy peya
7 pucpov, ovde € eoTau Ev TH olKia Gov [eT pov peya
7) pukpov, arr’ 7 oraBp.Lov didn Bovey Kal OlKaLOV
Estat oor, oTdOutov Kal [ETpOV | Kal apubwov TOV
ohwy SrodauBdveor | tov Bedv: Ta pev yap dduca
Kal dvica elowha olkoe ev TO papotrrarey Kal eV TH
ws eros elev puTwon poxs KATAKEKPUTTOL TO
de pevov Sucauov [LeTpov, © jovos ovTws feos, tacos
del KaTa Ta avTa Kal doavTws Exwv, weTpel Te 4
mdr KaL orabudrar, olovel TpUTavn TH Suxaroovvy
Thy TOV oAwy appeTis mephauBaverv Kal avexwv
dvow. “ 6 prev 81) Geds, womep Kal ) maAavos
Adyos, a apxnv «Te» Kal TeheuTay Kal jéoa. TOV OVTWY
amdvTwy exw, evletav Tepaiver Kata pvaw TeEpt-

} Ala pvdeicGar Heinsius. diapvOeio Par mss.

2 kal<yap> wavra . . . Kal didot <rdvra> (with omission of

mdvta in previous line) Wilamowitz. kal mdvta ... kal
O.dot kal . . . MSS.

: * <ray> from Plato (but cp. Plotinus i. 8. 2).
* werpet re Wendland (cp. Plato, Laws 643c). merpetrac Mss,
® <re> from Plato, and Clement, ii. Stxom. 132. 2.

156

EXHORTATION TO THE GREEKS

of reason” stretch out their hands towards that cHap.
which we Greeks now call air and speak of it in °!
legend as Zeus; for Zeus knows all, he gives and

takes away all, and he is king of all things.’’? Plato Plato speaks
also has a similar thought, when he says darkly oEaiitises
about God: “ All things are around the king of all ie.God
things, and that is the cause of everything good.” ¢

Who, then, is the king of all things? It is God,

the measure of the truth of all existence. As God is the
therefore things measured are comprehended by the Mmpasure of |
measure, so also by the perception of God the truth

is measured and comprehended. The truly sacred

Moses says, “ There shall not be in thy bag divers Moses
weights, a great and a small, neither shall there be Beis taiso
in thy house a great measure and a small, but thou ni
shalt have a weight true and just.”¢ Here he is goas
assuming God to be the weight and measure and

number of the universe. For the unjust and unfair

idols find a home hidden in the depths of the bag,

or, as we may say, the polluted soul. But the one

true God, who is the only just measure, because He Goa, the

is always uniformly and unchangeably impartial,’ pees

measures and weighs all things, encircling and sus- is ever
Saeed ° *y: ° . accom-
taining in equilibrium the nature of the universe by panied by

His justice as by a balance. “Now God, as the Bie
ancient saying has it, holding the beginning and end
and middle of all existence, keeps an unswerving

2 Aédyos means learned, but here it seems to refer back to
byos.

> Democritus, Frag. 30 Diels, Vorsokratiker ii. pp. 70-1
(1912).

¢ Plato, Hpistles ii. p. 312 £.

¢ Deut. xxv. 13-15.

¢ See Plato, Phaedo 78 pv.

157

CAP.
AY

61 P.

CLEMENT OF ALEXANDRIA

/ 4 ~ 1 S° a #4 / bu ~ >
TOpEVO[LEVOS* TH aet Evvéeretar dikyn TOV amo-
Aevropevwv Tod Oeiov vopov Tyswwpds.” mdbev, Bd
TAarwv, adjfevav aivirrn; mdbev 4 tadv Aoywv
» / \ / / ,
apbovos yopnyia Hv PeoceBevav pavrevetar; codiw-
Tepa, pyciv, TovTwr BapBdpwv 7a yévn. ofdd cov
Tous di0acKddAous, Kav amoxpmrew Oédns: yewpe-
Ttpiav wap Alyurriwy pavOdaves, dotpovouiav mapa
BaBvAwviwy, éemwmdas tas byteis mapa Opakdyv
Ar / y oe 7 a

apPavers, moAAd oe Kat ’Acovpror reradedKact,

/ \ A 4 > A \ / \ ~ A
vomous d€ Tovs dao aAnbeis Kat ddEav tiv Tob Beod
map attdv whdAnoa tev ‘EBpaiwyr,

e¢ > > / aA 29> » Qs +3) /

OlTWeES OUK amraTnat Kevais, od’ epy’ avOpuimwv
/ \ 4 \ > / 2N2 6 Dye Z-.

Xpvoea Kat xdAKxera Kal apyvpov 75° eAéhavtos
A / / ~ w /

Kat EvAwwv Abivwy te Bpotav eidwra Bavdvtrwv

TyUL@ow, Ooa Tép Te BpoTol Keveddpovr BovAj:

> \ \ he A > \ >? / ¢ /

adda yap aeipovat* pds odpavov wd€vas ayvas, |

opOpior €€ edvis, del ypoa ayvilovtes

vdact, Kal TYL@ot povov TOV det ped€ovTa

abavarov.

, A , > , ¢ os
Kat por py povov, & dirocodia, eva tobrov
TAdrwva, moAdods S€ Kai dddovs mapacriaa
omovdacov, Tov Eva ovTws povov Oedov avadbey-
yopevous Oeov Kar’ enimvoiay adtod, et mov ris
> / > / > £ \ \ >
aAnfeias emdpd€awto. ’Avricbévys pev yap od
Kovixov 67 todto éevevonoev, Lwepdrouvs 8€ dre

/ ce \ > \ 2) / ” / ce ,
yvwpytos “‘Geov ovdevi eouxevar”’ dyoiv: “‘did7ep

) \ > \ > aA ? > / 7 2) —_
avrov ovdeis expabeiy e& eikdvos S¥vata.”’ Zevo-

1 +@ from Plato and Clement, ii. Strom. 132. 2. rhv Mss.
2 delpovor Sibylline Oracles. aipovar mss.

158

EXHORTATION TO THE GREEKS

path, revolving according to nature; but ever there cuap,
follows along with him Right, to take vengeance V!
on those who forsake the divine law.”’* “Whence,

Plato, do you hint at the truth? Whence comes it

that this abundant supply of words proclaims as in

an oracle the fear of God?”’ “The barbarian races,”

he answers, “are wiser than the Greeks.” ® I know

your teachers, even if you would fain conceal them.

You learn geometry from the Egyptians, astronomy Sources.
from the Babylonians, healing incantations you obtain 97, 1/ato's
from the Thracians, and the Assyrians have taught

you much’; but as to your laws (in so far as they

are true) and your belief about God, you have been His good
helped by the Hebrews themselves : Peet

from the

5, ; 5 Hebrews
Who honour not with vain deceit man’s works

Of gold and silver, bronze and ivory,

And dead men’s statues carved from wood and stone,
Which mortals in their foolish hearts revere ;

But holy hands to heaven each morn they raise
From sleep arising, and their flesh they cleanse

With water pure; and honour Him alone

Who guards them alway, the immortal God.°

And now, O philosophy, hasten to set before me other
not only this one man Plato, but many others also, ee
who declare the one only true God to be God, by proclaim
His own inspiration, if so be they have laid hold of va"
the truth. Antisthenes, for instance, had perceived Antisthenes
this, not as a Cynic doctrine, but as a result of his
intimacy with Socrates; for he says, “God is like
none else, wherefore none can know him thoroughly
from a likeness.” And Xenophon the Athenian Xenophon

@ Plato, Laws 715 £, 716 a. ’ Phaedo 78 a.

¢ Sibylline Oracles iii. 586-588, 590-594.

4 Antisthenes, Frag. 24 Mullach, Frag. phil. Graec. ii.
p- 277. j

159

CLEMENT OF ALEXANDRIA

CaP. pav Sé 6 "A@nvaios duappydynv av Kat adros zrept
Tijs dAn betas evyeypaper Tl LAapTUPaV Ws UwKpaTys,
el p27) TO wkKpatous €dcdlet Pappaxov ovdev de
HTTOv aivirrerat. es yoov “ra mévTa, * bot,
celwy Kal arpepiluv ws pev péyas Tis Kal
Suvards, pavepos: otrotos de 77 2 woponv, agavns:
ovde pay 6 Tapepa)s SoKay elvau TAvos ovd avTos
Eoucev opav atrov emuTpeTmew, aan’ 7 TUS dvardas
avrov Oedonrar, THY ow adaipetrar. mobev dpa
6 tod I'ptAdov aodilerar 7 Snrabdy) Tapa Tis
FeePum ee THs cia Beamlovons dé Tws;

tis yap oap& Svvarat Tov emroupaviov Kal adn OA
opbahuotow idetv deov dBporov, 6 6s m0Aov otkel;
GAN’ 08d’ axtivwy KaTevavTiov HEAiovo

avOpwrrot “a ek dvuvarol, ee yeyaarTes.

KrcdvOns d¢ 6 Indacevs,? é amo THs UTods piA0d-
gogos, ov Beoyoviay TOUNTLKHD, Deodoyiav de adn fe-
viv evdeiKvuTat. ovK amexptibato Tob Oeot mépu O74
mep elyev dpovav:
> 0 \ 4 >] ~ > a; > > Y 8 ,
tayablov * épwrds pw’ oldv €or’; akove 07°
TETAypLEVOV, Sikaov, OaLov, evaePeEs,
Kpatobv éavtod, xypjoy.ov, Kaddv, deov, |
62P avoTnpov, avléKacTov, adel auuepor,
” y+ / > /
adoBov, aAvtov, AvotteA€és, avwdvvor,
>] / 5 4 > ey, /
whéeAov, evdpeotov, acdarés, didov,
EVTYLOV, OpLoADyoUjLevoy * * * * ¥ # * *

1 éyeypadger Dindorf. davaypader Mss.

2 5¢ rhyv Stobaeus (Lelog. ii. 1). dé ris mss. 8 éorlv
Clement, v. Strom. 108. 5.

3 IIndaceds Wilamowitz (see Strabo xiii. p. 611). muoadevs
MSS.

4 rayadov Clement, v. Strom. 110.3, el 7d dyaGov Mss.

160

EXHORTATION TO THE GREEKS

would himself have written explicitly concerning the cHap.
truth, bearing his share of witness as Socrates did, VY!
had he not feared the poison which Socrates re-
ceived; none the less he hints at it. At least, he
says: “He who moves all things and brings them

to rest again is plainly some great and mighty One ;

but what His form is we cannot see. Even the

sun, which appears to shine upon all, even he seems

not to allow himself to be seen; but if a man
impudently gazes at him, he is deprived of sight.” 4
From what source, pray, does the son of Gryllus
draw his wisdom? Is it not clearly from the Xenophon’s

d
Hebrew prophetess, who utters her oracle in the comes trot
following words? the Sibyl

What eyes of flesh can see eum God,
Who dwells above the heavenly firmament ?
Not e’en against the sun’s descending rays
Can men of mortal birth endure to stand.?

Cleanthes of Pedasis,° the Stoic philosopher, sets Cleanthes

forth no genealogy of the gods, after the manner of @3i ‘hay

poets, but a true theology. He did not conceal what
thoughts he had about God.

Thou ask’st me what the good is like? Then hear!
The good is ordered, holy, pious, just,

Self-ruling, useful, beautiful, and right,

Severe, without pretence, expedient ever,

Fearless and griefless, helpful, soothing pain,
Well-pleasing, a de steadfast, loved,
Esteemed, consistent .

a ~ @ Xenophon, Memorabilia iv. 3. 18-14.

> Sibylline Oracles, Preface 10-13. These pretended
Hebrew prophecies were, of course, much later than the
time of Xenophon, though plainly Clement believed in their
antiquity. See p. 56, n.

¢ See note on text. Cleanthes is generally said to be a
native of Assos in the Troad. See Strabo xiii. pp. 610-11.

16]

CAP.
VI

~ CLEMENT OF ALEXANDRIA

evkAcés, atupov, emysed€s, 7mpGov, apodpov,

ypovrloevov, aepmrov, act Siapevov.

aveAevOepos mas GaTis els S0€av BAézen,

ws 61) map exelvns Tev€dpuevos Kadob Twos.
evratda 57) capds, otwar, didaoKer O7rotds eoTw 6
feds, Kal ws 7) d0€a 7) KoW7) Kat 7 avvyOeLa Tods
Emrojevous avtaiv, aAAa fur) Tov Oeov emlynrobytas,
eardparrodiléobyv. ovK amoKpuTTéov ovde TOvS
appt TOV IuGayopav, ol paow His pev Deos els,
odtos! dé ody, as Twes drrovoobow, €KTOS TGS
dtakoopyo.os, GAN’ ev adr, dAos ev tots T@® KUKAw,
ETlOKOTIOS TAGAS YEVEoLOS, Kpaats TOV CAwv aiwvury 2
Kal épyatas TOV avTob Ouvdpiwy Kal Epywv amavTwy
ev ovpav® dwornp Kal TdvTwY TaTip, vous Kal
pixwous TO. ohw KiKrw,* mavT ov Kaos. bi amoxpy
Kal Ta0e els éemiyvwow Oeot emumvolg Geob mpos
avT@v pev dvaryey papijLeve., mpos O€ nudv e&e-
Acypeva TO ye Kat opiKpov diabpety adnberav
vvapLevar.

Vil

"Itw be 7 mtv (od yap avrapKet pévov 7 Prdooogia)
add Kal adr? <1>* mowntiKy e) mept TO weBdos Ta
mavTO. HaxoAnpevyn, moALs TroTE 707 aAnBevav pap
Tupyaovaa, aAAov dé efopodoyoupery TO bed THv
pvbebdsy mapéxBacw: mapirw $1) doris Kat Bovderat

1 ofros Wilamowitz. otros mss. avrds Justin (Cohor. ad
Graec. 19).

2 aljywy Justin. dei dy Mss.

3 76 Od\w kikdXw Stéhlin. 7g dd\w kiK\w MSS,

4 <7> inserted by Markland.

162

EXHORTATION TO THE GREEKS

Renowned, not puffed up, careful, gentle, strong, CHAP,
Enduring, blameless, lives from age to age. VI

Slavish the man who vain opinion heeds,

In hope to light on any good from that.?
In these passages he teaches clearly, I think, what
is the nature of God, and how common opinion and
custom make slaves of those who follow them instead
of searching after God. Nor must we conceal the
doctrine of the Pythagoreans, who say that “ God is The Pytha-
One; and He is not, as some suspect, outside the 8°°™"S
universal order, but within it, being wholly present
in the whole circle, the supervisor of all creation,
the blending of all the ages, the wielder of His own
powers, the light of all His works in heaven and the
Father of all things, mind and living principle of the
whole circle, movement of all things.” ‘These sayings
have been recorded by their authors through God’s
inspiration, and we have selected them. As a guide
to the full knowledge of God they are sufficient for
every man who is able, even in small measure, to
investigate the truth.

VII

But we will not rest content with philosophy The witness
alone. Let poetry also approach,—poetry, which is ot Poetry
occupied entirely with what is false,—to bear witness
now at last to truth, or rather to confess before
God its deviation into legend. Let whichever poet

@ Pearson, Fragments of Zeno and Cleanthes, p. 299 (Fr.
75). Pearson remarks: ‘‘Clement’s mistake in referring
these lines to Cleanthes’ conception of the Deity, when they
really refer to the ethical swmmum bonum, is obvious.”

> Pearson, p. 320 (Fr. 101).

163

CAP.
I

63 P.

CLEMENT OF ALEXANDRIA

A ~ Mv \ s ‘ 4 \
montis mp@tos. “Apatos pev odv dia mdvTwy THY
dvvayw Tod Oeod Sunkew voet,

odp éumeda mavta Pvwvrat,
T@ ww Gel MPATOv TE Kal VoTatov tAdoKovTat:
xatpe, matep, péeya Satya, péy’ avOpudrrovow
oveap.

4 A C9 A + Binal = / A
tavTn To. Kat 0 AoKpatos aivitreTau Haiodos Tov
Geov: |

A X / \ / >
avTos yap mavrwr Bao.reds Kal Koipavos eoTW,
:0 , , i ” cs OY , 3
abavatwv Téo oUTis epypiotat Kpatos aAdos.

on Oé Kal em Tis oKnvAS Tapayupvobat THY
aAnBevav: 6 pev Kal els TOV ai8€pa Kal €is TOV
ovpavov avaBrdpas “‘tdvde Hyotd Oeov,’’ dyaw,

Edpimidns: 6 5€ tod LodiAAov YodokdAjs,

e a > i e ? \ Z

els Tats adnfeiarow, ets eotiv Beds,
> A

Os ovpavov 7 eTeve Kal yatay waKpryv
mMOovToU TE xapoTroV oldua Kaveuwv Bias”
Ovntol d€ moAAa? Kapdia trAave

vytol dé ToAAa? Kapdia tAavwevot

e
iSspvoducoba mHuaTwv Tapaivynv

~ > / > > / a” /,

beady aydAnat’ €x ABwv, 7 yaAKewv
XpvootevKTwv 7 eAedavtivwv TUTOVUS"
Ouaias Te ToUTOLS Kal KEvas TravnyUpets
véwovtes, oUTWs edocBetv vopiCoper.

ovToal ev On Kal TapaKkeKivdvvevpevws emt TIS
aKnvis THY aAnfevay Tots Gearais mapeojyayev.
1 réo 6’ Stahlin. océo 6 Clement, v. Strom. 112. 3. ré

ot Buttmann. Te 60’ Mss.
2 mo\\a Heyse. rodXoi Mss.

164

EXHORTATION TO THE GREEKS

wishes come forward first. Aratus, then, perceives CHAP.

that the power of God permeates the universe : eee

Wherefore, that all things fresh and firm may grow,
To Him our vows both first and last shall rise:
Hail, Father, wonder great, great aid to men.

In the same spirit Hesiod of Ascra also speaks Hesiod
darkly about God:

For He is king and master over all ;
No other god hath vied with Thee in strength.®

Further, even upon the stage they unveil the truth.
One of them, Euripides, after gazing at the upper Euripides
air and heaven, says, “Consider this to be God.” °
Another, Sophocles the son of Sophillus, says: Sophocles

One only, one in very truth is God,

Who made high heaven and the spreading earth,
The ocean’s gleaming wave, the mighty winds.
But we, vain mortals, erring much in heart,
Seek solace for our woes by setting up

The images of gods made out of stones,

Or forms of bronze, or gold, or ivory.

Then sacrifice and empty festival

To these we pay, and think it piety.4

This poet, in a most venturesome manner, introduced
the truth on the stage for his audience to hear.

2 Aratus, Phaenomena 13-15.

» Hesiod, Frag. 195 Rzach.

¢ Kuripides, Frag. 941 Nauck.

@ [Sophocles] Frag. 1025 Nauck. These lines are also
quoted by Justin Martyr, Athenagoras, Eusebius, and other
Christian writers. They are of Jewish or Christian origin,
as their teaching proves ; certainly not from Sophocles.

165

CLEMENT OF ALEXANDRIA

cap. 6 bd€ Opakios tepodavrns Kal ToinTHs dua, 6 TOD

VII

64 P.

5 > / A \ ~ > / ¢ /
Oidypov “Opdevs, wera THY TOV dpyiwv tepodavriav
\ ~ > / \ / / > /
Kai TOV ElowWAwY THY Beodroyiav, TaAWwwodiav adjfetas

>
elaayet, TOV lepov OvTws oye TroTE, Guws SH odV
adwy Adyov"

PbeyEowar ots Oeuis eati: Ovpas 8° ézifecbe

BéByAou
/ £ ~ \ > + / ”
TavTes ou@s' ov d akove, paeaddpov Exyove
/
Myvys,
a> > / \ > / / \ \
Movoat’, e€epeéw yap adnféa, undé ce Ta Tpiv
ev oT 0ecar davevta Pidrns aidvos apépon.
> \ / -~ / / /

ets d€ Adyov Detov Breas ToUTW mpocédpeve,

(OUvev Kpadins voepov KUTos: ct 8 émiPawe

atpamitod, odvov 8 éodpa Kdapoto avaKta

abdvarov.

eita droPas Suappydnv emidéper: |

els €or , avToyerns, Evds Exyova TavTa TéTUKTAL®

ev © avtots adtos TepwicceTtat, OvdE Tis adToV

etoopaa Ovnta@v, adros b€ ye mavtas oparat.

o \ 67; > , , 41 A
ovtws pev 07 “Opdeds: xpovw yé* mote cuvijKkev
meTrAavypevos.

aAAa od px weAAwv, Bpoté trorxiASpntL, Boadvve,

> \ / / \ ¢€ /

aAAa tadinmAayKTos otpéas Gedv tAdoKouo.

> \ \ \ / > 4, / ~ /
el yap Kal Ta puadtoTa evavopaTd Twa Tod Adyou

~ / LG a ee, Wild + ~
Tob Getov AaPovres “EAAnves oAlya drrta Tis
adnbetas epbéeyEavto, mpoopaprupodar pev tiv
dvvauuv adtis ovK aToKeKpuppevny, odds dé adrovs
eAéyyovow aaGeveis, ovK EDLKOMLEVOL Tov téAous.
76) yap omar travti tw SHAoV yeyovevat ws TaV

1 yé Stahlin. 7é mss.

166

EXHORTATION TO THE GREEKS

And the Thracian interpreter of the mysteries, who CHAP
VII

was a poet too, Orpheus the son of Oeagrus, after Orpheus

his exposition of the orgies and account of the idols,

brings in a recantation consisting of truth. Now at

the very last he sings of the really sacred Word :

My words shall reach the pure ; put bars to ears
All ye profane together. But hear thou,

Child of the Moon, Musaeus, words of truth ;
Nor let past errors rob thee now of life.

Behold the word divine, to this attend,
Directing mind and heart aright ; tread well
The narrow path of life, and gaze on Him,

The world’s great ruler, our immortal king.*

Then, lower down, he adds explicitly :

One, self-begotten, lives ; all things proceed
From One; and in His works He ever moves :
No mortal sees Him, yet Himself sees all.¢

Thus wrote Orpheus; in the end, at least, he under-
stood that he had gone astray:

Inconstant mortal, make no more delay,
But turn again, and supplicate thy God.®

It may be freely granted that the Greeks received
some glimmerings of the divine word, and gave
utterance to a few scraps of truth. Thus they
bear their witness to its power, which has not been
hidden. On the other hand, they convict them-
selves of weakness, since they failed to reach the
end. For by this time, I think, it has become

@ Orpheus, Frag. 5 Abel.
& Sibylline Oracles iii. 624-625.

167

CLEMENT OF ALEXANDRIA

CAP. Xwplis rob Adyou Tijs dAnBeias € evepyouvray Tey Kab
dleyyouevwy opoiwy ovtTwv Tots xwpis Pdoews
Badilew Bralopevors.

vowrovvtTwy b€ ae eis owrnplav Kal OL rept
tovs Beods tudv eAeyxor, ods dia THY aAnjfecav
éxBralopevor Kopmdodar mounTat. Mévavdpos ss
6 Kwpikos ev ‘“Hudyw [ev ‘YroBoApaiw)|* ro
dpapate

? / cA ite) / \ 7 ” A
ovdels ” apéoxer (pyat) mepimatav e€w Geos
peTa ypads, ovd’ eis OiKias TrapeLroLwy
emt Tod aavidiov"

[yntpayvprys ] 2 rovodTou yap ot ENTpayvpTar. obev
elkoTws 6 “Avriobevns edeyev avrots peTaLTovow’
“ob Tpepw THhv penrepa tov bedy, Hv ot Deol Tpépou-
ow. mddAw dé 6 adros kepuepBiorrouds ev ‘lepeia
T®@ Spapate xaNerraiveny T™pos THY ovv7ibevav du-
ehéyyew meipata tov deov rhs mAdvns Todor,

emidbeyydopmevos euppovws

> \ ¢ A A
el yap €AKet Tov Geov
A / ~ > a“ Pr,
tots KupBdArous avOpwaros ets 6 BovAeTau,
6 TOUTO ToL@V e€oTe peilwv TOD Geod:
UNA. a SA \ / 3 a > w+
aAd’ gore TOAUNS Kal Biov® tadT’ opyava
wel avOputrovow.

év ‘TroBo\tpwalw]Clericus (missing from Justin, De mon. 5).
untpayuptns| Dindorf. 3 Bilas Bentley : Stahlin.

@ For the fragment see Kock, Comic. Attic. Frag. iii.
p. 58. The priest would seem to have carried on a tray an
image of Attis; and the ‘old dame” personated Cybele,
the mother of the gods. But é7i may mean “in charge of,”
‘© presiding over,” in which case the priest personates Attis,

168

EXHORTATION TO THE GREEKS

plain to everybody that those who do anything or cHap.
utter anything without the word of truth are like VY!
men struggling to walk without a foothold.

The comic poets also, owing to the compelling The comie
power of truth, bring into their plays convincing Pts bear
arguments against your gods. Let these shame against

: : z i the gods
you into salvation. For instance, the comic poet

Menander, in his play The Charioteer, says :

Menander

No god for me is he who walks the streets
With some old dame, and into houses steals
Upon the sacred tray.

For this is what the priests of Cybele? do. It was
a proper answer, then, that Antisthenes used to give
them when they asked alms of him: “I do not
support the mother of the gods; that is the gods’
business.”° Again, the same writer of comedy, in
his play The Priestess, being angry with prevailing
custom, tries to expose the godless folly of idolatry
by uttering these words of wisdom:

For if a man
By cymbals brings the God where’er he will,
Then is the man more powerful than God.
But these are shameless means of livelihood
Devised by men.4

ee oe ey lee ati aie Wi Vea tee
and yytpayéprys ought perhaps to be retained (see note on
text). Grotius observes, however, that ‘‘ the statement has
to do with the god himself, whom the travelling priest
carries, and not with the priest.” The quotation occurs in
Justin Martyr (De mon. 5) with this addition: “the god
ought to stay at home and take care of his worshippers.”

> 2.¢. Metragyrtae. See p. 48, n. a.

¢ Antisthenes, Frag. 70 Mullach, Frag. phil. Graec. ii.
p. 287.

@ Menander, Frag. 245 Kock, Comic. Attic. Frag. iii.
p. 70.

169

CLEMENT OF ALEXANDRIA

CAP. Kal ovdXL }ovos 6 Meévavdpos, aAAa Kat “Opnpos Kat
63 P. Evpumidns Kal dAAou ovyxvot TounTat dteAdyyovow
dua@v Tovs Yeods Kat Aovdopetacbar od Sediacw ovdE
> ¢ / > A 2) / \ > ~ ce /
Kal’ omdcov atrois. attixa thv “A@nvav “ Kuva-

” A \ “ Co ee) 4 ” ~
purav”’ Kat Tov “Hdacotov “ayduytnv’’ kadotow,

Th S€ Adpodity 7 “EXévyn drat
UnKeTe cotat 7ddecow tbrootpéeperas "OAvpTov.
emt d€ TOD Atovdcou avadavdov “Opnpos ypader

Os ToTE ratvouevoro Arwrdaoro TLOjvas
oete kat Hyabeov Nuojov: at & aua aoa
4 \ Lp, Cue > /
Gvcbra xapat Katéyevay tm’ avdpoddvoro Auk=
ovpyou.

afwos ws adnbas LwKpatiks diatpBis 6 Edpimidys
els THY aAjOevav amidwv Kal Tovs Deatas brepidwr,
mote ev Tov AzmoAAwva,

os becoppadous edpas
vaiet Bpototar oropa véeuwy cadéorata,

dueAdyxwrv,

/ i ~
Kelvw muOdmevos! tiv TeKoDoav ExTavor,
a e A > /
éxeivov nyeto8” avdc.ov Kal KTelvete*?
A >
€KElvos HuapT , OVK eyw,
bs] Q / 7 oN 3 ~ Av A \ ~ 5 /
apabéatepos y wv? Tob Kadob Kal Tis dikns,

\ 3° >? ~ > / ¢ H r / \ 0 /
Tote 0 eupavn eloaywv ‘Hpakréa kai peOvovra
> / \ »” ~ \ > / “a ¢ /
adAaxot Kai amAnorov: THs yap obxi; ds éoTiw-
fevos Tots Kpéact

1 ro’Tw miOduevos Euripides. xelvyw mevOduevos Mss,

= xrelvere Euripides. xrelvate Mss,
y &v Euripides. v mss.

170

EXHORTATION TO THE GREEKS

And not only Menander, but also Homer, Euripides cuap.,
VII

and many other poets expose your gods, and do not poner

shrink from abusing them to any extent whatever.

For instance, they call Athena “dog-fly,’% and

Hephaestus “ lame in both feet ” ®; and to Aphrodite

Helen says :

Never again may thy feet turn back to the halls of
Olympus.¢

Of Dionysus Homer writes openly :

He, on a day, gave chase to the nurses of mad Dionysus

Over the sacred hill of Nysa ; but they, in a body,

Flung their torches to earth at the word of the savage
Lycurgus.¢

Euripides is indeed a worthy disciple of the Socratic Euripides
school, in that he regarded only the truth and dis-
regarded the audience. On one occasion, referring

to Apollo,

Who, dwelling in the central spot of earth,
Deals out unerring oracles to men,¢

he thus exposes him :

His word it was I trusted when I slew

My mother ; him consider stained with crime,
Him slay ; the sin was his concern, not mine,
Since he knew less of good and right than I¥

At another time he introduces Heracles in a state
of madness,’ and elsewhere drunk and gluttonous.”
What else could be said of a god who, while being
feasted with flesh,

@ Homer, Iliad xxi. 394, 421. > Iliad i. 607 etc.

¢ [liad iii. 407. @ Iliad vi. 182-134.

¢ Euripides, Orestes 591-592. S Orestes 594—596, 417.
? i.e. in the Hercules Furens. h Alcestis 155-760.

G 171

CLEMENT OF ALEXANDRIA

CAP. xAwpa abr’ emjabev
VII »” a, ie ~ a / aA
duovo’ vAakTav wote BapBapw pabetv.

” \ > ” ~ / ~ A a
non Sé ev “lw TH Spdpate yuuvA TH KepadrF
exkukAet TO Oedtpw Tovs Beovs:

m@s obv Sikavov Tovs voyous tuds Bpotois
- b) \ > / > /
ypaibavras abrovs adikias odAvoKdvew ;
el 0°’, od yap €oTat, TH Adyw 5é xpyjcopmat,
>
dikas Biraiwy dwcer avOpwtrots yapwv,
\ \ ~ / > a 3 A a
ov Kat Ilocerddv Zevs O, ds odpavod Kpartet,
\ /
vaovs TIVOVTES GOLKIaS KEVWOETE.

Vill

"Qpa Tolvuv TOV aAAwy ji TH TAket mpodunvu-
opeveny em Tas mpopyticas ¢ iévau ypagas: Kal yap
66 P. ol xpnopol Tas €ls Thy beood Bevav jp apoppas
evapyeorara mpOTELVOVTES Bepedtobor THV aAnBevav
ypagpat dé at Detar Kat * moduret Cau owdpoves, ovvTOMoL
GwTnplas dot’ yupvat KOMLLWTUKHS KL THS exTOs
kaddudurvias Kal orwpudias Kal Kodaketas dmdp-
yovoa avicT@ow dy xO pLevov bio KaKlas TOV avbpw-
TOV, dmepidobcat Tov dALobov Tov Brarexor, pug Kal
TH avr h povy moAAa Jepamevovaa,” a darotpeToveat
prev Las Tijs emunpiion dmdrns, TpoTpemrovoau be
eupavas 43 TpovTTov owTnpiav. avTika yoov 1
1 at Geta, <e> kal Schwartz: Stahlin.
2 @eparevovoa: Sylburg. Oeparedoat Mss.

@ Kuripides, Frag. 907 Nauck.

> Literally, **‘ with head bare.” © Ton 442-447,

4 For other references to the ‘‘ short road” to salvation
see pp. 217, and 240, n. a. Clement means to say that

172

EXHORTATION TO THE GREEKS

Did eat green figs, and howl discordant songs, CHAP.
Fit for barbarian ears to understand ? ¢ VII

And again, in his play the Jon, he displays the gods

to the spectators without any reserve ?:

How is it right that ye who made men’s laws
Yourselves are authors of unrighteous deeds ?
But if—I say it, though it shall not be—

Ye pay men penalties for violent rapes,

Phoebus, Poseidon, Zeus the king of heaven,
The price of crime shall strip your temples bare.°

VIII

Now that we have dealt with the other matters The witness
in due order, it is time to turn to the writings of apenas
the prophets. For these are the oracles which, by
exhibiting to us in the clearest light the grounds of
piety, lay a firm foundation for the truth. The
sacred writings are also models of virtuous living, Tne sacrea
and short roads to salvation.¢ They are bare of Sea
embellishment, of outward beauty of language, of style, but ot
idle talk and flattery, yet they raise up man when aaah anes
fast bound in the grip of evil. Despising the snare
of this life,° with one and the same voice they pro-
vide a cure for many ills, turning us aside from
delusion that works harm, and urging us onward
with clear guidance to salvation set before our eyes.

Christian teaching puts truth in simple form so that the
humblest may at once understand as much of it as is
necessary to ensure his salvation. Some aspects of truth
are reached through philosophy, but that is a long and
difficult process, beyond the efforts of all but a few.

° i.e. all the dangerous pleasures which this life offers.
In the Paedagogus Clement uses the same word ‘snare ” in
reference to feasting (ii, 9. 4), wine (ii. 23. 1, 28. 2, 29. 2),
and laughter (ii. 47, 3).

173

CLEMENT OF ALEXANDRIA

CAP. mpopHris Huiv godtw mpwrn LiBvrra To dopa 76
OWT? pLoV*
«e ? A / 1, \ > fs e /
obtos t6ov mavtecou* cadijs atAdvyntos brdpyxeu:
” \ / \ / \ / > Be 2
eAJete, jun oKoTinv de duwKeTe Kal Cogov ailei.
? / / ] / 4 ” /
neAtov yAuKvdepKeés, idov, daos e€oxa Adprre.
yrOre d€ KaT0éwevor codinv ev at7Jeow tudv.
els Oeds éott, Bpoxds, avéwous, aevopovs 7 em-
TEULTIOV,
> / / \ A / \
aorepotras, Ayovs, Aoywovds Kal KHdea Avypa
\ \ \ > 2 / \ eG ?
kal videtovs Kat TaAAa,” ti 57) Kal? ev e€-
ayopevw ;
ovpavod yyetrar, yains Kpatet adtos am’ apyjs.3
> , / A \ > / > / ~
evdéws opddpa THv pev amatnv ameckalovoa TO
oKoTel, THY dé yvaow rie Kal putt tod Oeod,
appw dé Tmapabenevn TH ovyKpices, THY exAoyny
duddoKer’ TO yap Webdos ov purg TH _Tapabécer
Tarnfods SiacKkedavvuTat, 7H, d€ xpjoee Tijs aAnbeias
exBialopevov puyadeverat. ‘Tepepias b€ 0 6 mpopyjTns
6 mavoodgos, pL aMov de € ev ‘lepeuta To dyvov medpa
emBetKvuar tov Oedv. “Beds eyyifev eyes elpue,
pyot, “ Kal odxt Jeds ToppwHev. el TOLnoEL TU av-
Opwros év Kpudaios, Kat eye ovK orpopac avTov;
ovxL Tovs ovpavods Kal THY yy eyw mAnpa ; ;

A€yer KUpLOS.” maAw be ad dua ‘Hoatov “ris
HETPHCEL, » ONG i TOV ovpavov omBaps Kal méoay
Thv yhv dSpaki;’’ dpa To peyeBos Tod Beotd Kal

KkatamAdyn Oe. ToOTov TMPookuvnowLev, ep? ob. b.dnow
6 mpodytns “aro mpoowmov cov Opn TaK7oovTaL,

1 rdvrecot Sib. Or. and Clement, v. Strom. 115. 6, av?’
éoTt MSS.
2 xal raddXa Cobet. xkpioradda mss.: Stahlin.
3 am’ dpxfis Mayor. wmdpye mss.: Stahlin.

174

EXHORTATION TO THE GREEKS

To begin with, let the prophetess, the Sibyl, first CHAP,
sing to us the song of salvation: he eras
from the
prophetic
Lo, plain to all, from error free He stands ; Sibyl
Come, seek not gloom and darkness evermore ;
Behold, the sun’s sweet light shines brightly forth.
But mark, and lay up wisdom in your hearts.
One God there is, from whom come rains and winds,
Earthquakes and lightnings, dearths, plagues, grievous

cares,
Snowstorms and all besides,—why name each one ?
He from of old rules heaven, He sways the earth.

With true inspiration she likens delusion to dark-
ness, and the knowledge of God to the sun and
light; and by putting them side by side in her
comparison she teaches what our choice should be.
For the false is not dissipated by merely placing
the true beside it ; it is driven out and banished by
the practice of truth. Now Jeremiah, the all-wise Jeremiah
prophet, or rather the Holy Spirit in Jeremiah,
shows what God is. “I am,’ he says, “a God who
is near, and not a God afar off. Shall a man do
anything in secret, and I not see him? Do not I
fill the heavens and the earth, saith the Lord?” ®
Once again, the same Spirit says through Isaiah : Isaiah also
«“ Who shall measure the heaven with a span, and Paks of
the whole earth with a hand-breadth?”° See the greatness
greatness of God and be amazed! Him let us
worship, about whom the prophet says: “The hills
shall melt from before thy face, as wax melteth

@ Sibylline Oracles, Preface 28-35,
6 Jeremiah xxiii. 23-24,
¢ Isaiah xl. 12,

175

CAP.
VIII

67 P.

CLEMENT OF ALEXANDRIA

Ws a0 TMpoowmov TUpos THKETAL KNPOS. OvTOS,
dnaotv, éariv 6 Deos, “ob Opovos pev ecoTw 6 ovpavos,
brro7r05Lov d€ 7) vy, ” 6s “dav dvoten TOV ovpavor,
Tpojmos oe Ajerar.”’ BovAeu Kat mrept Ta@v €tdwmAwv *

aKoboa Ti dnaw <o>* mpoprjTns otTos; Tapadery -
parrafjoovrat eum poodev TOU jAtov Kal €oTat Ta
Ovnoipata att@v Bpwyata Tots metewots Tov
ovpavod Kai Tots Onplois THs yis, Kal camyjoeTar
bo Tob 7Xlov Kal THS ceAjvys, a adToL HyamynoaV
Kal ols attolt edovrAevoav, Kal eumpynobjceTar 7
mods attav.” dbapjocobar dé Kal Ta oToLxeta
Kal TOV KOGMOV ody Kal adtois Aéyer: “7 YH,
dat, ‘“madawynoera Kal 6 otpavos mapedcvoe-
Tat,’ “To dé pHua Kupiov pever eis TOV aldva.’
Ti O€ OTaV mahw €auToV Oeuvuvau fe} Beds Bovan?A
Oud Mavoews ; “(dere Were o ore eye Elut KaL ouK
€oTL Deos €Tepos mAnv euod. eyo dmoKTeva) Kat
Civ TOLnow* maragw Kaya (doopat, Kal ovK EaTW
os efeeirau € ex TOV XEL~pav pov.

“AMa Kal érépov emmaxodoa bédeus xpnopood ;
EXELS TOV YOpPOV TaVTA TOV TPOPNTUKOY, | Tovs ovviia-
cwras Tob Mwucéws. Ti pno avtots TO mved}La.
TO dyvov da "Qoné; ovK oKvyiow A€yeu" “tov,
eye orepedy Bpovrny Kat krilov mvebpa,’ o0 at
xeipes THY aTpaTiav TO ovpavod eBeyeAiwoav. ETL

1 ¢ldwdAwy : can this be a scribe’s mistake for e/dwdodarpav
(c P. Pp. 178, 1. 12)?
2 <6> inserted by Dindorf.

@ See Isaiah lxiv. 1-3. > Isaiah Ixvi. 1.

@ The text gives ‘*idols,” but the quotation refers to their
worshippers. It is possible that there is a slight error in the
text. See textual note.

176

EXHORTATION TO THE GREEKS

from before the face of the fire.’ * He is God, the cnap.
prophet says again, “whose throne is heaven, and V!!
the earth His footstool’’®; before whom “if He
open heaven, trembling shall seize thee.” ° Would
you hear too, what this prophet says about idol- Isaiah tells
worshippers?@ “They shall be made a spectacle 9°" ction
before the sun; and their dead bodies shall be of idolaters
meat for the fowls of the heaven and the beasts of
the earth, and shall be rotted by the sun and the
moon, things which they themselves loved and
served; and their city shall be burnt up.”° He And also of
says also that the elements and the world shall be es
destroyed with them. “The earth shall grow old,
and the heaven shall pass away;” but “the word
of the Lord abideth for ever.’ What does God
say when at another time He wishes to reveal
Himself through Moses? “Behold, behold, I am Moses
He, and there is no other god beside Me. I will ee
kill and I will make alive; I will smite and I will
heal, and there is none that shall deliver out of
my hands.” 9

But will you listen to yet another giver of oracles ?
You have the whole company of the prophets, who
are joined with Moses in this sacred fellowship.
What says the Holy Spirit to them through Hosea ? The witness
I will not hesitate to tell you. “Behold, I am He™ seals
that giveth might to the thunder, and createth the
wind,” * whose hands established the host of heaven.?

e A collection of passages from Jeremiah, not Isaiah.
See viii. 2; xxxiv. 20; iv. 26.

f Isaiah li. 6; also compare St. Matthew xxiv. 35 and
Isaiah xl. 8.

9 Deuteronomy xxxii. 39.

Amos iv. 13; not Hosea.

é See Jeremiah xix. 13 and Psalm viii. 4 (Septuagint).

177

CLEMENT OF ALEXANDRIA

CAP. 6€ Kal did ‘Hoatov (xa Tavryy arropynovevow

VIII

4 eds

/
go. THV puri) “éya) eit, eyo elut,’” dnoiv, “o
KUptos 6 AaAdv Sucaroavyny Kal avayyehwv aAn-
fevav' ovvdyOnrte Kal yKeTe: BovAcdoacbe aya, ot
owlopevot aro THV EBVO. odK Eyvwoay of alporTes
\ ~ a
to EVAov yAvppa atdT@v, Kat mpocevyopevor Oeois
a > / > / ) 32)? € / ¢¢ 9 ye!
ot o¥8 awaovaw adtrtovs.’ €i0 tmoBds “ éyw,
ce ¢ / \ > ” A >? ~ /
gnow, 6 Deos, Kal odK €oTL TrAnVY Emod diKavos,
Kal owrTp ovK €oTL mapek € ejo0- emaTpagnte Tpos
pe Kal owbjoccbe ot dim” €oxaTou THs vis. eyo
eit 0 Beds Kai odK €otw GAAos: Kat éepsavTod
> / ” A A >? “4 / /
ouvta.” tots d€ eldwAodAdtpats Svcyepaiver A€éywv
“Til WLOLWOATE KUPLOV; 7 TIWL OJMOLW[LATL WLOLW-
cate avTov; pn elkova emoinoev TEKTWY, 7) XYpUTO-
xd0s ywvevoas ypvolov mepiexptowoev adrTov;
‘ s a
Kal Ta €ml ToUTOLS. py) Ov ETL Bets EldwdAo-
v. > \ nn ~ / A > /
Adtpar; adda Kav viv dvddEacbe tas ametdds:
> / S A A \ \ / a
droAVEEL yap Ta yAUTTA Kal TA YELpoTOinTa, PGA-
a \
Aov dé ot em attots memootes, avaicbntos yap
% UAn. ETL gyoty: “0 KUpLos celoet TOAEts KaT-
oukoupevas Kal TH olKoupevny oAnv Katadn erat
TH xEupt ws voooiav.”’ ti aor codias avayyeAAw
/ Nisa. 7. > \ ¢ / /
puvoTHpia Kal pyaets ex 7ravdos ‘EBpatov cecoduape-
vou; “‘KUpios exTiaév fe apy7v oO@v adTod eis
” ~ A > \
epya avTov,’ Kal “‘KUpios didwor codiav Kat amo
Tpoownov avTod yv@ats Kal ovveots.”’ ““Ews OTE,
> > /
oKvnpé, KaTaKELoaL; mOTE dé e€& Unvov eyepOyjon;

@ Isaiah xlv. 19-20. > Isaiah xlv. 21-23.

¢ Isaiah xl. 18-19. @ Isaiah x. 10-11, 14 (Septuagint).

* i.e. Solomon ; see 1 Kings iii. 7; iii. 12.

‘ Proverbs viii. 22. ‘* Wisdom ” is, of course, the speaker.
Clement’s quotation, here as everywhere else, is taken from

178

EXHORTATION TO THE GREEKS

And again through Isaiah (this utterance too I will cnap.
remind you of): “I, even I,” he says, “am the Lord iit.
that speaketh righteousness and declareth truth. witness _
Assemble yourselves and come. Take counsel to-™'***"
gether, ye that are being saved out of the nations.

They have no knowledge, who set up their carved

image of wood, and pray to gods who shall not save
them.’”* Then, lower down, he says: “I am God

and there is none righteous except Me, there is no
Saviour beside Me. Turn ye unto Me and ye shall

be saved, ye who come from the end of the earth.

I am God, and there is no other. By Myself do I

swear.” ® But He is displeased with idol-worshippers

and says: “To whom did ye liken the Lord? Or

to what likeness did ye liken Him? Did the
carpenter make an image? Did the goldsmith

sinelt gold and gild it?””—and what follows. Are

you then still idol-worshippers? Yet even now Isaiah pre-
beware of God’s threats. For the carved images uonecien
made by hand shall cry out,? or rather they who ‘4olatry
trust in them; for the material is incapable of
feeling. Further he says: “'The Lord shall shake

the inhabited cities, and in His hand shall grasp

the whole world as it were a nest.”¢ Why tell

you of mysteries of wisdom, and of sayings that

come from a Hebrew child who was endowed with The wise
wisdom? “The Lord created me in the beginning aot
of His ways, for His works’: and, “the Lord God as ie
giveth wisdom, and from His face are knowledge tee
and understanding.” 9 ‘ How long dost thou lie at

rest, thou sluggard; when wilt thou awake from

the Septuagint. The Hebrew text of this verse gives a
different meaning—‘‘ possessed” instead of ‘‘created” ;
but see R.V. margin. 9 Proverbs ii. 6.

G2 179

CAP.
VIII
68 P.

CLEMENT OF ALEXANDRIA

éav de doKvos Tis» néer cou womep THYH 6 aunTos
gov,” 6 Adyos 6 ST | 6 dyatos Avxvos, 6
KUpLos eTaywY TO pas, THY mor maou Kal owrn-
plav. “ KUpvos ” vap “6 mommoas THY yhv ev TH
toxve avTov,’ ws dnow ‘lepepias, “avaipbwoev THY
olKovpevny ev TH copia. avToo. dmomecovTas yap
mas emt Ta eldwAa 7 codia, 7 eoTw 6 Aoyos
avrod, dvopBot emt THY adn Bevav. Kal avrn 7
TpwrTn TOO TApanTaLaTos dvdoracis: d0ev amroTpe-
Tay eOwhodarpetas a amdons 6 Jeorréatos TayKddws
avakexpaye Mwvofjs: ‘‘dxove LopanA: KUpLos 6
Beds cov, KUpios eis éott,”’ Kat “ KUpLov TOV Beov
Gov TpooKvvycets Kal avT@ povw AaTpevoets:’
vov 87) obv ovvere, @ dvOpwot, KaTa TOV LaKapLov
padumdoy € eke LVOV TOV Aafis: “8pdgacbe mavdelas,
pH mote dpyro0F KUplos, Kal dmroetobe e€ 6600
ducaias, orav exkav0y ev TdayeL Oo Oupos avrov.
peardprot TavTEs ot memoores én ave.” 78n
d€ vmEepoikteipwv nas 6 KUplos TO owrnpLov
evdidwat pédos, olov €uPpatypiov prbpov- “viol
avOparmrev, ews mOTe BapvKdpdio; iva Tt aya are
paraoTyTa Kat Cyreitre peddos;’’ tis otv 7
pataldTyns Kal Ti TO Webdos; 6 dytos amdaToAos
Tod Kupiov tovs “EAAnvas aitidpevos eEnyjoetat
gow “ore yrovtes Tov Dedv oby ws Oedv edd€acav
) ndxapiornoay, GAN éuatawwOnoav év tots d.ia-
oytopots avT@v, Kal 7AAa€av THV dd€av Tod Geod
1 aitn 7 Mayor. atin Mss.

@ Proverbs vi. 9, 114. (The latter verse is found only in
the Septuagint.)

® Possibly from Proverbs xx. 27 (see the Septuagint
reading as quoted by Clement, vii. Strom. 37. 6 and by

180

EXHORTATION TO THE GREEKS

sleep? If thou art diligent, there shall come to thee cmap.

as a fountain thy harvest,” @ that is, the Word of the VY!!!
Father, the good lamp,? the Lord who brings light,

faith and salvation to all. For “the Lord, who made Jeremiah
the earth in His strength,” as Jeremiah says, “re- God motores
stored the world in His wisdom,” © since, when we ~ moe by
have fallen away to idols, wisdom, which is His Word,

restores us to the truth. This is the first resurrection,¢

the resurrection from transgression; wherefore the

inspired Moses, turning us away from all idolatry, Moses bears
utters this truly noble cry: “Hear O Israel, the 0G,
Lord is thy God; the Lord is one’”’*: and “thou is one
shalt worship the Lord thy God and Him only shalt

thou serve.” Now therefore, learn, ye men, in the

words of that blessed psalmist David: “ Lay hold of David wams
instruction, lest at any time the Lord be angry; and te ee
ye shall perish from the right way, if ever His wrath voice

be hastily kindled. Blessed are all they that trust

in Him.”9 And, in His exceeding great pity for us,

the Lord raises high the strain of salvation, like a
marching song. ‘Sons of men, how long will ye And to

be heavy-hearted? Why do ye love vanity and serene
seek after falsehood?” What, then, is this vanity, eeteeds
and this falsehood? The holy apostle of the Lord idolatry
will explain to you, when he accuses the Greeks:
“because, knowing God, they glorified Him not as

God, neither gave thanks, but became vain in their

reasonings, and changed the glory of God into the

Clement of Rome i. 21. 2). Cp. also Psalm ecxix. 105, where,
however, the Septuagint (cxviii. 105) has ‘* Thy law” instead
of ‘* Thy word.” ¢ Jeremiah x. 12.

4 See Revelation xx. 5. ¢ Deuteronomy vi. 4.

7 Deuteronomy vi. 13; x. 20; St. Matthew iv. 10;
St. Luke iv. 8.

9 Psalm ii. 12 (Septuagint). h Psalm iv. 2.

181

CAP.
VIII

69 P.

CLEMENT OF ALEXANDRIA

ev Opovwmpare elKOvos plaprod avOpurrou, Kal
é\dtpevoav TH KTioeL Tapa TOV KTicavTa.” Kal
pnv 6 ye Beds obtos, ds “ev apxh €moince TOV
ovpavov Kal THY ynv’’: od de Tov pev Beov od voets,
Tov d€ ovpavov mpookuveis, Kal THs odK acePeis ;
GKOUE madw Tpopytov A€éyovtos “‘exAcixber prev 6
7Avos Kal re) oupaves oKoriabioerat, Adpiber SE 0
TOVTOKPATEp els TOV aidva, Kal at Suvdpers TOV
obpavav cahevOjaovrat Kal of ovpavol etAvyjoovrat
ws d€ppis EKTELVOMLEVOL Kal ovoTeAdopLevor ” (abdrau

yap at mpodytikal dwval) “Kat 7 yh pevEerar

> / »”?
QmrO Tpocwr7rov KUpLov.

Kat pevpias dy EXOLUL GOL ypadas Tapapepew,
dv ovde “ Kepaia Trapehevoerau pia, 7) ovxt
emiTEAs yevojevn* TO yap OTOL Kupiov, TO
aylov mvedpa, edddnoev Tatra. ““p1 Towvv pnk-
ett, noir, “ vlé pov, dAvywpet madelas Kupiov,

dS’ é€xAvov bm’ adtob édeyxydpevos.”’ @ THs UmEp-

/ / »Q> e A e
BaddrAovons diravOpwrias: otd’ ws pabhtais 6
dudacKados od’ ws oiKéTrats 6 KUplos ovd’ ws
Geos avPparrots, “ rar7p d€ ws Amos’ vovbere7

e "4 om >
vious. eita Mavo7s pev oporoyet eupoBos elvar
Kal €vTpomos, akovwy mept Tot Adyov, ad dé Tob

@ Romans i. 21, 23, 25.

> Genesis i. 1.

¢ A collection of passages from Scripture ; see Isaiah xiii.
10; Ezekiel xxxii. 7; St. Matthew xxiv. 29; Isaiah xxxiv. 4;
Psalm civ. 2; Joelii. 10. Stéhlin thinks that the whole may
possibly be taken from the Apocalypse of Peter, with which

182

EXHORTATION TO THE GREEKS

likeness of an image of corruptible man, and served cuap.
the creature rather than the creator.’”* Of a truth Y™
God is He who “in the beginning made the heaven

and the earth.” ® Yet you do not perceive God, but
worship the heaven. How can you escape the
charge of impiety? Hear once more the words of

a prophet: “The sun shall fail and the heaven be Final
darkened, but the Almighty shall shine for ever; rinagment
and the powers of the heavens shall be shaken, and

the heavens shall be folded up, being spread out and
drawn together like a curtain’’— these are the
prophetic utterances— “and the earth shall flee

from the face of the Lord.’ ¢

And I could bring before you ten thousand Many
passages of Scripture, of which not even “ one tittle esi teeses
shall pass away” without being fulfilled?; for the could be
mouth of the Lord, that is, the Holy Spirit, hath anes
spoken it. “No longer, then, my son,’ it says,
“regard lightly the chastening of the Lord, nor faint
when thou art reproved of Him.’ O surpassing love
forman! He speaks not as a teacher to disciples, nor
as a master to servants, nor as God to men, but as
a “tender father’’’ admonishing his sons. Again, God speaks
Moses confesses that he “ exceedingly fears and 35 #Fathet

quakes,’ % when hearing about the Word; do you children

we know Clement to have been acquainted (Eusebius, H.E.
vi. 14).

@ See St. Matthew v. 18; St. Luke xvi. 17.

¢ Proverbs iii. 11.

‘ Homer, Odyssey ii. 47.

9 Hebrews xii. 21.

183

CLEMENT OF ALEXANDRIA

CAP. Aoyou a aK pocjLevos Tob Oetov ov dedias; ovK ayw-
vids; ovxL aa TE evAafi} Kal a7evoets expabety,
TourEoTt omevdets ets owrnpiay, poBovpevos THY
opyny, ayamnoas THY xapw, CnAwoas THY eAmida,
iva. exkaiys THY Kplow ; KETE NKETE, @ veohata
nH ELn “nV yap 7) avers a ws TO Tra.t8ta yevnobe Kal
avayevyn fire,’ ws dnow 7 y) Ypepy, TOV ovTws OVTA
Tare pa, ov 1x17) aTroAdByTe, ‘odd’ od pa) cigedevaeobe
mote eis THY BaotAciavy TOV odpavav.” mas yap

> ime , x , 2\\> ¢ 5
etaeADety emUTeTpamTaL TH Seven ; add’ drav, ofa,
evyypaph Kal modurevO 7} KaL TOV TaTEpa amoAdBn,
Tote “‘év trois tov matpos”’ yevnoerat, TOTE
KAnpovounaae katagivljoerar, TOTE Tis BactActas
THS Tarpa@as Kowwvnger TO yvnoiw, TO “nya
TmwEevyw’’* atrn yap 7) mpwTdToKOS exxAjoia 7 7) ex
TOAADY ayalav cvyKeyevyn Tadiwv: tabr’ ori 7a

> A
“aTpwrToToKa Ta evaToyeypaypeva ev otpavots”’
Kal TooavTaus “ Lupiaou ayyehov ” ovpmavnyupt-

Covra. TPWTOTOKOL d€ matdes jets ob Tpopysoe
708 feod, of Tob “ TPwToToKOV yvyotou giro,
ot TPAToL TOV GAAwY avOpw7wv Tov Gedv vevonkKoTes,
OL TpOTo TAV apLapTL@v ameoTacLEVvol, OL TPMToL
Tod dtaPdoArov Keywpiojevot.

\ \ / / > > f- Lz
Nuvi d€ tocovTw Tiwés elow abedtepor, dow
, e / ¢ \ \ ? / F
dtAavOpwrotrepos 6 feds: 6 pev yap ex dovrAwv

ChiN ¢e ~ / a ¢ \ \ ri /
viovds nuds yeverBar BovrA€eTAaL, ot d€ Kal viol yevécbat
UTEPNPAVHKACW. WG THS atrovolas THs TOAAAS* TOV
KUptov ematoytvecbe. éXAevfepiay éemayyédAeran,

@ St. Matthew xviii. 3; St. John iii. 3, 5.
’ St. Luke ii. 49. ¢ St. Matthew iii. 17 etc.
4 See Hebrews xii. 22, 23.

184

EXHORTATION TO THE GREEKS

not fear when you listen to the divine Word Himself? cHap,
Are you not troubled? Are you not careful and at 1*
the same time eager to learn; that is to say, are you

not eager for salvation, fearing God’s wrath, loving

His grace, striving after the hope, in order that you

may escape the judgment? Come ye, come ye, my

little ones! For “except ye become once more as Unless we
little children and be born again,” as the Scripture become
says, ye shall not receive the true Father, “nor shall we cannot
ye ever enter into the kingdom of heaven.”’* For Fatnev's”
how is the stranger allowed to enter? Why, in this kingdom
way, I think; when he is enrolled, and made a

citizen, and receives the Father, then he will be once
found “in the Father’s courts,’ ® then he will be ae
counted worthy to enter into the inheritance, then kingdom
he will share the Father’s kingdom with the true Son, (i32°,,
“the beloved.” ° For this is the “ church of the first- Son
born,” which is composed of many good children.

These are “the first-born that are enrolled in Goa’s many
heaven,” who join in solemn assembly with all those shildren
‘innumerable hosts of angels.” % And we are these “church of
first-born sons, we who are God’s nurslings, we who pea
are the true friends of the “ first-born,’ ° who have

been the first of all mankind to know God, the

first to be torn away from our sins, the first to be
separated from the devil.

Yet the truth is, that the more God loves them But many
the more do some men depart from Him. For He ee =
wishes that we should become sons instead of slaves, blessings
but they have disdained even to become sons. What
depth of folly! It is the Lord of whom you are

ashamed. He promises freedom, but you run away

¢ Colossians i. 15, 18; Hebrews i. 6,
185

70 P.

CLEMENT OF ALEXANDRIA

byuets Se ets Sovieiav drrodipaokere. owTnplav
* xapilerau, d dprets de els Odvarov* drrogepedte. Cony
Owpetrau aiwviov, ders Oe THY KoAacw avapLeveTe
Kal “To mop RADE mpookomretre, 33 Hrotwacev 0

KUpwos TO diaBorAw Kat Tots dyyeAous avrod. ¥2 fot
ToTO O jLakdpLos dmoaToAos ve poapTupopar ev

Kuply, | dyno, “ pnere bpas TepuTatetv, Ko Ws
Kal TO evn mepuTraret ev HaTOLoTHTL Tov voos avTa@v,
EOKOTLOPLEVOL Th duavoia Oo ovres Kal dar Aor prenpLevot
Tijs wis Tob Oeod, Sud THY ayVvoLav Thy ovoav ev
avro is, Oud THY THpwWoLW THs Kapdlas avTav’ oirwes
EavTous Tapedwkayr | aanhynKores TH doedyeia ets
epyactav aKkabapotas maons Kal i mAeovegias. ” rovov-
Tov pudpTupos edéyXovTos THY T&v avOpwrwv avovav
Kal Beov em Bowpevov, Ti O17) ETEPOV brodetmeT at Tots
dmiarous 7 Kptots Kal KaTadiKy ; od Kapver” de 0
KUpLOS TrApaLVvav, expoBav, TpoTpeTav, dueyeipwv,
vovberav' adumviler yé Tou Kal TOO oxdrTous avToou
TOUS memrAavn|Levovs dvaviornow: if eyepe, ’ dnow,
pire 6 Kabevowv Kal avaora éK Trav veKpGy, | Kal emipav-
cel cou 6 Xptoros KUpLOS, 6 TAS | avaocTacews Avs,
6 ‘7™po éwaddpov’”’ yevvwpevos, 6 Cwiv xaptadpevos
axriaw (dtais.
M7) ov mepuppoveitw Tis 708 Aoyov, py Adby
KaTappovay eavtod. Aé€ye yap TOU y) ypagy:
O7}[LEpOV eav THS povis avrod dovonre, [7)
oKdnpvyyre Tas Kapdtas tuav ws ev TH Tapa-
TUKPAopLD KATO TIHV Tepav Too Tmetpagp.od ev Th
épjuwm, 00 émeipacay of matépes tudv ev SoKt-

1 @¢varov Stihlin. dmdd\eav Sylburg. &v@pwirov Mss.
2 ob kduvec Miinzel. ovx amede? Mss,

186

EXHORTATION TO THE GREEKS

into—-slavery! He bestows salvation, but you sink
down into death. He offers eternal life, but you
await His punishment; and you prefer “the fire,
which the Lord has prepared for the devil and his
angels’’!* Wherefore the blessed apostle says: “1
testify in the Lord, that ye no longer walk as the
Gentiles also walk, in the vanity of their mind, being
darkened in their understanding and alienated from
the life of God, because of the ignorance that is in
them, because of the hardening of their heart, who
being past feeling gave themselves up to lascivious-
ness, to work all uncleanness and greediness.” ?
When such a witness reproves the folly of men
and calls upon God to hear, what else remains for
unbelievers but judgment and condemnation? Yet
the Lord does not weary of admonishing, of terrifying,
of exhorting, of arousing, of warning; no indeed, He
awakes men from sleep, and those that have gone
astray He causes to rise from out the darkness itself.
* Awake, thou that sleepest,’ He cries, “and arise
from the dead, and there shall shine upon thee
Christ the Lord,’¢ the sun of the resurrection, He
that is begotten “before the morning star,’? He
that dispenses life by His own rays.

Let no one then think lightly of the Word, lest
he be despising himself unawares. For the Scripture
says somewhere,

To-day if ye shall hear His voice,

Harden not your hearts as in the provocation,

Like as in the day of the temptation in the wilderness,
Where your fathers tempted Me by proving Me.®

@ St. Matthew xxv. 41. > Ephesians iv. 17-19.
¢ Ephesians v. 14. 2. Psalm cix. 3 (Septuagint).
¢ Hebrews iii. 7-11, from Psalm xcy. 8-11.

187

CHAP.

Ix
The punish-
ment that
awaits them

He exhorts
us to hear
His voice
to-day

CLEMENT OF ALEXANDRIA

CAP. pacia.” 7 Se Soxacta tis eotw ef OéAers pabety,

(flat

TO aylov ou me dua eSnynoerac: “Kal eldov Ta
epya pov,” " pyat, © TEToapaKovra, ern) du’ 6 mpoc-
wx Ouo0 TH yeved Tavrn Kal €t7rov" det TAav@vrar
TH Kapdia: avrot d€ ovK eyvwoay Tas ddous jou:
WS WLooa ev TH opyi Lov, et etoehevoovrat els THY
kardaavoly pov.” opare THY ameiAnv: opare TY
TpoTpomiy: opare THY TYULHV? Ti o7) oy ETL TIHV
Xdow els opyny peta\dooopev Kal ovxt dvarrenTa.-
juevaus Tats aKoais KaTadexopevor Tov Adyov ev
ayvais Eevodoxobpev Tats puxais TOV Geov; peyahy
yap Ths €7a yyedvas avTod 1 Xapus, * ‘ dav o7nepov
THs puvijs avTod axovowpev TO de onpLEpov
Kal” exdoray [adrob] 4 avgerau THY NLepav, €OT av
n onpLepov dvopdlnrar. pexpe de ouvredctas Kal n
onLEpov Kal 7 pabyots Svapever: Kat TOTE 4 ovTws
onwepov 7 aveAdum7s TOO Beob 7uEepa Tots aidat
OUVEKTELVETOL.

’"Ael otv THs dwvis trakovwpyev Tod Oetov
Aoyou: 1) O7LEpov yap adiou aidves * eoTw
eixwv, cvpBodrov de Tod Pwros 1) HuEpa, POs d€ 0
Aoyos avOpurrors, bu" ov Kkatavyalopeba TOV Gedv.
ELKOTWS Apa TmoTEVoaCL pev Kal UraKovovow 7
yapis vmeptAcovdce, amejnoact d€ Kal TrAavw-
jeévous Kara. Kapdlav odovs TE Tas KUpLaKas pay
eEyVMKoow, as evdeias Tovety Kal edrpemiCew Tmapny ~
yetdev ‘Twavrys, Tovrows dé mpoowxOicev 6 6 Oeos Kal
dmewet: Kal 7) Kat TO TéAOS THs aTeLARs aiviypa-
TWoOs amewrrydacw ot madraot Tav ‘EBpaiwv

1 [av’rod| Stahlin.
2 didiov alévos Arcerius, didios aiwy Mss,

188

EXHORTATION TO THE GREEKS

If you wish to learn what this “proving”’ is, the cHap.
Holy Spirit shall explain to you. ssi

And they saw My works forty years.

Wherefore I was displeased with this generation,

And said, They do always err in their heart :

But they did not know My ways ;

As I sware in My wrath,

They shall not enter into My rest.
See the threat! See the exhortation! See the
penalty! Why then do we still exchange grace for
wrath? Why do we not receive the Word with
open ears and entertain God as guest in souls free
from stain? For great is the grace of His promise, The meaning
“if to-day we hear His voice”; and this “ to-day ”’ is ae
extended day by day, so long as the word “ to-day ”
exists.2 Both the “to-day” and the teaching con-
tinue until the consummation of all things; and
then the true “to-day,” the unending day of God,
reaches on throughout the ages.

Let us, then, ever listen to the voice of the

divine Word. For “to-day” is an image of the
everlasting age, and the day is a symbol of light,
and the light of men is the Word, through whom
we gaze upon God. Naturally, then, grace will Grace
abound exceedingly towards those who have believed (o70"'s
and listen; but as for those who have disbelieved those that
and are erring in heart, who know not the ways others God
of the Lord, which John commanded us to make aa rtoaea
straight and prepare, with them God is displeased, punishment
and them He threatens. Moreover the ancient
Hebrews received in a figure the fulfilment of the
threat when they wandered in the desert. For,

@ Hebrews iii. 7-11, from Psalm xcv. 8-11.
6 See Hebrews iii. 13.

189

CLEMENT OF ALEXANDRIA

r ~ ‘ > A aq >] rb aA ) \ rd 33
cap. mAavaTau od yap “ eioeABetv els THY KaTdmavow
Aéyovrar Sia TV amoriav, mpw 7 odds adbrovs
/ ~ / , > /
KkatakoAovinoavras TH Mwvoéws diaddyw oypé
mote epyw pablety otk av ddAdAws owbhhvar wy
odxt ws “Inoots memuotevKoras.
/
Diravopwmos 5€ dv 6 KUpLos TavTas avOpeétrous
‘ > ~ e a \
els emiyvwow ths adnfelas’’ mrapakxaXe?, 6 Tov
mapaKkAntov amootéAAwy. tis obv 7 emiyvwats;
/ ce / A \ / > / ,
BeoodBeva- “‘ PeoodBeva dé mpos mavTo. odpehyios
\ ~
KaTa TOV IladAov, “ emayyeAiav é éxovoa lwis Tijs
vov Kal THS peMovons.” maou cpohoyjaare, @
avOpwrot, et emumpdoKeto owTypia aidios, wr7-
A > \ > \ / a ~
cacba av; ovde et tov IlaxtwAov tis dAov, Tob
/ \ ~ >
Xpuvctov TO pedua TO pvoiKdv, amromeTpHoal, avT-
a
df tov owrTnpias prabov apiOujnoer. pur) ovv d.7r0 -
Kdpnte’ e€eatw viv, nv ebdAnre, eLwvjoacBar THY
\
moAuTipn Tov owrnpiay oiketw Oncavpa, ayaary Kab
/
miorer, wis 6s eatw a€idroyos pucbds2 radryv
nOews THY TYULnv O Beds AauBaver. “‘ HATiKapev
rs . ae) ~ Pa 7 3 b] a = i 4
yap emt Oe Cav, 6s eoTt owTnp TaVTwWY aV-
Gpwmwv, pddvota moray.’ of dé dAdo zept-
~ Qu
mepuKkoTes TH Koouw, ola duKia twa evadots
~ e 3
meTtpais, aavacias ddtywpotow, Kabdrep 0 I6a-
/ td ~ ~ ~
KnoLos yépwv od THS adAnOeias Kal THs ev odpav@
/ \ A
TaTploos, mpos O€ Kal TOD OvTWS GVTOS tWeELpopevoL
dw7os, aAXAa Tob KaTrvod.
1 dydiry Kal mlore fwis, bs . . . puocOds. Stahlin. The

punctuation given above is suggested by Mayor.
2 imepdmevoc Markland. ime:pduevos Mss.

@ 1 Timothy ii. 4

> St. John xv. 26. There is a play on words in the Greek
which it is hard to reproduce in English. The word para-
190

EXHORTATION TO THE GREEKS

owing to their unbelief, they are said not to have cap.
“entered into the rest,’ until they followed the ™
successor of Moses and learnt, though late, by ex-
perience, that they could not be saved in any other

way but by believing, as Joshua believed.

But the Lord, being a lover of man, encourages Truth and
all men to come “ to a full knowledge of the truth” @ ; S#ivation
for to this end He sends the Comforter.? What through
then is this full knowledge? It is godliness; and et
“ godliness,” according to Paul, “is profitable for all
things, having promise of the life which now is, and
of that which is to come.”¢* If eternal salvation Salvation
were for sale, at what price would you, brother men, So Reaene
have agreed to buy it? Not even if one were to for money
measure out the whole of Pactolus, the legendary
river of gold, would he count a price equivalent to
salvation. But do not despair. It is in your power,
if you will, to buy up this highly precious salvation
with a treasure of your own, namely, love and faith,
which is a fitting payment for eternal life. This But God
price God is pleased to accept. For “we have our 0¢P's |
hope set on the living God, who is the Saviour of love vee
all men, especially of them that believe.”? The?"
rest, clinging to the world, as certain sea-weeds
cling to the rocks of the sea,’ hold immortality of
little account. They are like the old man of Ithaca,
yearning not for truth and their fatherland in
heaven, nor yet for the Light that truly exists, but
for the smoke from the hearth’

kletos, translated Comforter in the New Testament, is
formed from parakalein, a verb which combines the meanings
of summon, comfort (i.e. strengthen), and encourage ; or, to
put it in another way, of invitation coupled with assistance.
¢ 1 Timothy iv. 8. @ | Timothy iv. 10.
* See Plato, Republic 611 pv. 4 Homer, Odyssey i. 57-58.

191

CAP.
IX

(2).

CLEMENT OF ALEXANDRIA |

/ / ? ~ ~ ~ \ A
OcoceBeva dé, efopo.toa TH Oe Kata TO
duvatov TOV avOowrrov, Kardnrov emuypdgerat du-
ddoKadov Beov Tov Kal pdovov dmeukdoat Kat agiav
duvduevov avOpwrov bed. tavtrnv 6 amdatoXos
THY didacKadiay Getav OVTWS emLoTdpevos “ av
PS) Ue > o ¥ 40 ce 3 \ / ¢ \
é, @ Tyso ee,’ gnoiv, “amo Bpépovs iepa
ypdppara. oldas, Ta Suvdpevd Ge cogioa ets
cwrnpiay: Sua mloTEws EV Xpior.”” tepa yap ws
adn Gas TO teporovobvra Kal GeorroobvTa ypdppara,
e€ Ov ypapparov Kal ovAdaBay TOV tep@v was
ovyKeyievas ypadds, Ta ovvtdypata, 6 avTos
> / > / ce / ,
axoAov8ws azmoaToAos Geomvevatovs’” Kare,
Cie ge / 4 \ / A ”
wdheXijwous ovoas mpos Sibackadiav, mpos EAeyxov,
\
Tos erravopIwow, , MpOs Taoetav THY ev Suxaroowyy,
iva aptios 7 0 TOO deo dvOpwros ™mpos may €pyov
ayabov eSnpTnuevos. | ovK av TUS ovTws exrAayetn
Trav a cov ayiwy Tas mpoTpomas Ws avrov TOV
KUptov Tov diAavOpwrov: ovdev yap | add’ 7) TodTo
Lu ~
Epyov povov éotiv att@ owlecbar tov avOpwrov.
~ ~ ¢
Boe yoov émelywv eis owrTnpiav adtos “ ny yeKev a)
la b] ~ +”) > / \ /
Bao.reia THY otpavav’’: emiortpéder todvs avOpw-
mous mAnoidlovtas TH doBw. tTa’Ty Kal 6 azro-
orodos Tov Kupiov TrapaKaAay tovs Maxeddvas
Epunveds yiverat Tis eias puvijs, “6 KUptos
TY YUKev ” déyewv, “ edAaBeiobe pi) Katadndldpev
KEvol.
ie) ( a be b] A > A lan Noe
pets b€ €s TOoODTOV adeets, UGAAOV SE aAmLGTOL,
/ “A ~ A "
pynTE avT@ trevOopevor TH Kupiw punte TH IlavrAw,
Kal tadra brép Xpiotod dedenevw.t “* yedcaobe

1 Seouévy correction in P (cp. 2 Corinthians v. 20).
@ 2 Timothy iii. 15. > 2 Timothy iii. 16, 17.
192

EXHORTATION TO THE GREEKS

Now when godliness sets out to make man as CHAP,
far as possible resemble God, it claims God as a ,J*
suitable teacher; for He alone has the power Himself
worthily to conform man to His own likeness. This ae eee
teaching the apostle recognizes as truly divine,
when he says, “And thou, Timothy, from a babe
hast known the sacred letters, which have power to
make thee wise unto salvation, through faith in
Christ.”* For the letters which make us sacred
and divine are indeed themselves sacred, and the
writings composed from these sacred letters and
syllables, namely, the collected Scriptures, are con- Through the
sequently called by the same apostle “inspired of SP"
God, being profitable for teaching, for reproof, for
correction, for instruction which is in righteousness ;
that the man of God may be complete, thoroughly
furnished unto every good work.’® No one could
be so deeply moved at the exhortations of other holy
men as at those of the Lord Himself, the lover of
men ; for this, and nothing else, is His only work,
that man may be saved. In His own person He
cries out, urging men on to salvation: “ The kingdom
of heaven is at hand.” * He converts men when they
draw nigh to Him through fear. On this point the
Lord’s apostle becomes an interpreter of the divine
voice when in appealing to the Macedonians he says,

“The Lord is at hand; take care lest we be found
empty.” 4

But you have so little fear, or rather faith, that
you obey neither the Lord Himself, nor Paul, though
Paul was a prisoner for the sake of Christ. ‘“ O taste

¢ St. Matthew iv. 17.
4 Philippians iv. 5; the latter half of the saying is not
found in the New Testament.
193

CLEMENT OF ALEXANDRIA

CaP. Kal idere OTL xpynares 6 Oeds.”’ 1) Triotts elodger,

7 reipa. dddter, a ypagy TawayurynoeL " debe,
® teKva,’ Aéyovaa, “ akovoaTé pov, oBov Kuplov
ddagw bas.” elra ws On TemoTEVKOGL ovV-
TOLWS emuheyer “tis €oTW avOpwrros 6 OéAwy
Cwnv, ayarav juepas idetv ayabds 5 mets eopev,
dyjcomev, ot tayabob TpookvyyTat, ob Tov ayabay
Cywrat. akovoate ovv “ot paKpay, aKovoaTe
“ot éyyts’'* ovK darexpuBn twas 0 Adyos: das
€OTL Kowor, emAdpuTrEt méow avOpesrrots: ovoels
Kuupeépros ev Adyw: orrevowyiev els OwTnplav, emt
TH Tmaduyyeveotay™ els play ayamnv ovvax Ojvae ot
moNot KaTO TH THs povadiKns ovatas evwow
orevowpev. ayaloepyovpevor avardyws evdoTyTa
SubKkwuev, THY ayabiyy éexlyntobvTes wovdda. 1 de
ex ToAA@Y Evwots ek ToAVdwVias Kal dSLiaoTOpas
dppoviay AaBotoa Oeikiy pia yiverar ovpdwvia,
EvL XOpEevTH Kal dudacKkdhy TO Aoyen ETOMEVN,
em avriy THY a.Ar/Fevav dvamravopevn, “ABBE vg
Aéyovoa “6 maTHip'’: tavTnv oO Deos THY Pwvijy
Tv adnOurjy aomdletar Tapa THv avtTod maidwy
TpWTHV KapTrOvpLEVos.
1 Stahlin suggests ayédny.

¢ Psalm xxxiv. 8. > Psalm xxxiv. 11.

¢ Psalm xxxiv. 12.

@ Jsaiah lvii. 19; Ephesians ii. 17.

e See St. John i. 9.

J The Cimmerians were a mythical people who dwelt
beyond the Ocean in a land of mist and cloud and total
darkness. See Odyssey xi. 13-16.

9 Or, if Stahlin’ s suggestion is accepted (see note on text),
‘‘into one herd,” or ‘* flock.” The word ayéAn is used for
the ‘* flock ” of men on p. 247 of this volume, and in i. Strom.
156. 3, and 169. 2. Cp. St. John x. 16.

194

EXHORTATION TO THE GREEKS

and see that God is good.”"% Faith shall lead you, cHap.

experience shall teach you, the Scripture shall train ™

you. “Come, ye children,” it says, “hearken unto

me; I will teach you the fear of the Lord.’”’® Then, Atl who

as if speaking to those who have already believed, it {f8"°) jit,

adds briefly, “ What man is there that desireth life, may come

and loveth to see good days?”’’ We are they, we

shall answer, we, the worshippers of the good, we who

are zealous for good things. Hear then, “ye that

are afar off” ; hear, “ ye that are nigh.” @ The Word

was not hidden from any; He is a universal light ;

He shines upon all men.’ No one is a CimmerianS

in respect of the Word. Let us hasten to salvation,

to the new birth. Let us, who are many, hasten to Though

be gathered together into one love’ corresponding to meade?

the union of the One Being. Similarly, let us follow into a units
: - : rough

after unity by the practice of good works, seeking love and

the good Monad.* And the union of many into one, 2°04 Works

bringing a divine harmony out of many scattered

sounds, becomes one symphony, following one leader

and teacher, the Word, and never ceasing till it

reaches the truth itself, with the cry, “Abba

Father.’* This is the true speech which God

welcomes from His children. This is the first-fruits

of God’s harvest.

» The Monad, or unit, was a term used by the Pytha-
goreans, who regarded all things as in some way constituted
out of number. Odd numbers were more perfect than even,
and the Monad, from which the rest were derived, was
conceived as the perfect first principle of the universe.
Clement here makes it a name for God, but in another place
(i. y edenoe 71. 1) he says that God is ‘* above the Monad
itself.”

* See St. Mark xiv. 36; Romans viii. 15 and Galatians
iv. 6,

195

73 P.

CLEMENT OF ALEXANDRIA

"AM €x matépwr, date, mapadedoevov Hiv
éGos avatpéemew ovK evAoyov. Kal TL o7 ovxl TH
TPwTN TpoPfp, TO yadanre, xpapeBa, @ Ojmoubev
ovveiOicav pas eK yeverijs at virB ; Ti 6
ave dvouev 7 jrecodpev THY TaTpway ovoiar, | wai
odyt THY Lonv, ws TrapetAnpaper, Siatulenranee Tt
d€ ovKETL Tots KdATOLS Tots TaTpwots evaTroBAU-
Copev, 7) Kal Ta aAdXa, & vnmidlovTes bd NTpaow
TE EKTPEPO[EVOL yerura wproper, emteAobpev ETL,
aAAa odds atrovs, Kat €t 7) Tadaywyay € eTUXOHEV
ayabar, erravenpaicarer ; eiTa. emt TOV mAdwv 7 at
mapekBacets Kaitou emCnpot Kal emapadets ovcat,
Ouws yAvKEtal ws TpooTimtovoL, em dé Tod Biov
ovyxl TO €0os KataXirdvTes* TO TrovnpoV Kal éuTrabes
Kat aleov, Kav of maTepes xadeTTaivwow, emi THY
aAnfevav exKAtod}sey Kal TOV OVTWS OVTA marépa
emelyriaoper,» otov On ANT prov PdppaKov TV ouv-
nOevav AT WOGLEVOL TOOT avro ydp ToL TO Kan-
Avarov TOV ey XELpOUMEVenY eoTiv, drodeiéat buiv ws
amo pravias Kat rob i tpaabAiov rovrov eGous eptanOn
7) GeooeBeva od yap av euronOn wrote iu) amnyopevOn
dyabov Tooobrov, od petlov ovdev ex Jeod d<da)-
pytat mw TH TOV avOpwrwy yeveoer, et 7) CUV-
aptraCojevor TH Ver, elra pévtTor amoBvoavTes TA
Ota Hutv, olov tmmor oxAnpavyeves adyvialorres,
Tovs xaAwovs evdakorTes, aTredevyerte * Tovs Adyous,

1 rrédwv Cobet. maidwy Schwartz. aaéév ss.

2 xaradurdvres Cobet. Karadelrovres MSS,

3 émignticouey Sylburg. émifnrjowuev MSS.

4 awepevyere . . . Urea Bdavere Stiihlin. dmoge’yere . ..
U7o\auBavere MSS.

196

EXHORTATION TO THE GREEKS

But, you say, it is not reasonable to overthow a Itis
way of life handed down to us from our forefathers. },)¢es,
Why then do we not continue to use our first ought not
food, milk, to which, as you will admit, our nurses ee
accustomed us from birth? Why do we increase or customs
diminish our family property, and not keep it for
ever at the same value as when we received it?

Why do we no longer sputter into our parents’

bosoms, nor still behave in other respects as we did

when infants in our mothers’ arms, making ourselves

objects of laughter? Did we not rather correct
ourselves, even if we did not happen to have good
attendants for this purpose? Again, in voyages by Yet new
sea, deviations from the usual course may bring loss {iy yetimes
and danger, but yet they are attended by a certain good
charm. So, in life itself, shall we not abandon the

old way, which is wicked, full of passion, and without

God? And shall we not, even at the risk of dis-
pleasing our fathers, bend our course towards the

truth and seek after Him who is our real Father, custom is
thrusting away custom as some deadly drug? This (ere
is assuredly the noblest of all the tasks we have in godliness
hand, namely, to prove to you that it was from
madness and from this thrice miserable custom that

hatred of godliness sprang. For such a boon, the

greatest that God has ever bestowed upon the race Custom
of men, could never have been hated or rejected, aneis
had you not been clean carried away by custom, and and
so had stopped your ears against us. Like stubborn na.
horses that refuse to obey the reins, and take the bit
between their teeth, you fled from our arguments.

197

CLEMENT OF ALEXANDRIA

\ ¢e ~ ~ ,
CAP. dmrocetoacbat prev TOUS nvioxous VULa@V Tob Biou

74 P.

nas emmobobvres, emt d€ TOUS Kpnpvovs Tijs
dmwAcias b10 THs avolas hepdpevor evayy Tov
aytov bmeAapPavete! Tod Peot Aoyov. EmeTaL ToOL-
yapoby vutv Kata Tov LodokAda ta emixeipa THs
exdoyis,

~ 55 5s > 5 A 43) 4
vots Ppoddos, WT axpeta, ppovTides Keval,

Kal ovK tote Ws TavTOs LaAAov TobTO aAnfés, Ste
dpa ot pev ayaboit Kat BeooeBets ayabfs ths
apoubns TevEovtar Tayalov TeTYyYLNKOTES, OL SE EK
TOV evavTiwy Tovnpot THs KatadAjAov Tiuwpias,
KaL T@ YE GpXovTt THS KaKlas emHpTHTaL KdAaats.
ameirel yotv att@ 6 mpodyrns Zaxapias “‘ém-
Tyunoar ev aot oO ekdArcEdpevos THV “lepovcadnp:
ovK L00v TobTO Sadds eEcomacpévos €k TUpds;”” Tis
ovv ett Tots avOpuwrrois dpeEis EyKertar Oavarov
exovaiov; Ti de TH darAD TH Gavatynddpw tovrw
mpootepevyaow, pel od KatalprexOjcovra, e€ov
Bidvar Kahds Kata Tov Oeov, ov KaTa TO eGos;
Deds prev yap Cony xapilerat, | €Oos de Tmovnpov pera
THY evbevde ama ayy peTavovav Keviyy dye TL-
pewpia mpootpiperat, “ mabwyv dé TE viymios éyvw,”’
ws amroAAver Sevovdayovia Kal ole feoo€Beva.
der TUS bpav Tovs Tapa Tots eidiAous Aa-
TpeVvovTas, KON puT@vTas, ecOATL Tapa Kal KaT-

1 dredevyere . . . UmeNauBavere Stéhlin. daogevyere. . .
UrodauBavere MSS.

# Clement plays upon the similarity between hagios, holy,
and enagés, accursed.
> Sophocles, Frag. 863 Nauck. ¢ Zechariah iii. 2,

198

EXHORTATION TO THE GREEKS

You yearned to shake yourselves free from us, the cHap.
charioteers of your life; yet all the while you *
were being carried along by your folly towards the And leads
precipices of destruction, and supposed the holy O24 (0),
Word of God to be accursed. Accordingly the
recompense of-your choice attends upon you, in the

words of Sophocles,

Lost senses, useless ears, and fruitless thoughts ;

and you do not know that this is true above all else,
that the good and god-fearing, since they have
honoured that which is good, shall meet with a
reward that is good; while the wicked, on the other
hand, shall meet with punishment corresponding to
their deeds: and torment ever hangs over the head
of the prince of evil. At least, the prophet Zechariah
threatens him: “He that hath chosen Jerusalem
take vengeance upon thee! Behold, is not this a
brand plucked out of the fire?” *° What a strange why do
longing, then, is this for a self-chosen death which oes
still presses upon men? Why have they fled to this life is pos-
death-bearing brand, with which they shall be burnt hi
up, when they might live a noble life according to
God, not according to custom 4? For God grants Tae :
but wicked custom inflicts unavailing repentance
together with punishment after we depart from this
world. And “by suffering even a fool will learn” °
that daemon-worship leads to destruction, and the
fear of God to salvation.

Let any of you look at those who minister in the Description
idol temples. He will find them ruffians with filthy ¢,P743° ™

temples

2 A play upon the words theos (God) and ethos (custom).
¢ Hesiod, Works and Days 218
199

CLEMENT OF ALEXANDRIA

CAP. Eppwyvia kauBoropevovs, Aoutpav pev TavTamaow
ameipdrous, Tats dé T@v ovd xe akpats exTeOnpiw-
pevous, moAXovs 5€ Kal TOV aidoicy adnpniievous,
epyp Seuxvdvras TOV cdwhev TA TEMLEVY Tabous
TWas 7 Seopwri pia OvTOL [LOL Soxodar mevoetv, ov

pnokevew Tovs Jeous, €Agou padov 7 7) seamge non

agéia memovOdres. Kal Tatra opa@vres ere tuphair-
TETE KQL OVXL TPOS TOV SeoTOTHY Trav TavTwy Kal
KUpLOV Tov oAwy avaBréfete; odyi d€ Kataded-
foe, ek TOV evrad0a Seoputnpiov expevyovres,
emt Tov €Aeov tov e& ovpavay ; re) yap feos ex
ToAAHs Tis diravopwrias avtéyetar Tob avOpesrou,
@omrep ex Kadds €KTIMTOVTOS veoTTod 7 LTP
opvis epinrara.: et O€ mou Kal Onpiov EpmrynotiKoV
TEPLYAVOL TH VEOTTA,

LATHp 5 auduroraras ddupopevn didra réxva:

6 de Geos TmarT)|p Kal Cntet TO mAdopa Kal iarau TO
TApaTTwWPLa Kal Sucdicer TO Onptov Kal TOV VEOTTOV
avis dvahapBdver emt THY Kadiav avamThvat Trap-
opua@v. elta KUves pev 7301 TreTAavnwevor odpais
pwndarobvres efixvevoay TOV Seomdorny Kal ‘rot
TOV avaBarny dmroTELodfLevor evi Tov ouplypare

Um7Kovoay TO Oeom TN “ éyvw Sé,”’ py, * ' Bods
TOV KTNOG\LEVvOV Kal ovos Thy paryyy | Tob Kuptov
avrod, ‘opanA b€ [Le OUK ype. ? Tt ovv oO Kdipvos ;

ov pynoucaret, ete €Acel, ETL THY jeeTdvovay dmaurel.
epecbar dé vpas BovAopa, el ovUK GTOTOV eo
doxe? mAdopa buds Tovs avOpaTous éemvyeyovdras }

1 émvyeyovéras Mss. [éme]yeyovdras Stahlin.
200

EXHORTATION TO THE GREEKS

hair, in squalid and tattered garments, complete cuap.
strangers to baths, with claws for nails like wild *
beasts; many are also deprived of their virility.

They are an actual proof that the precincts of the

idols are so many tombs or prisons. These men

seem to me to mourn for the gods, not to worship

them, and their condition provokes pity rather

than piety. When you see sights like this, do you The sight
still remain blind and refuse to look up to the ofthese

Master of all and Lord of the universe? Will you Heat lead
not fly from the prisons on earth, and escape to the j> ae
pity which comes from heaven? For God of His

great love still keeps hold of man; just as, when a
nestling falls from the nest, the mother bird flutters

above, and if perchance a serpent gapes for it,

Flitting around with cries, the mother mourns for her
ofispring.”

Now God is a Father, and seeks His creature. He Godisa
remedies the falling away, drives off the reptile, Tather,
restores the nestling to strength again, and urges it though His
to fly back to the nest. Once more, dogs who have qn"
lost their way discover their master’s tracks by the know Him
sense of smell, and horses who have thrown their

rider obey a single whistle from their own master ;

“the ox,” it is written, “knoweth his owner, and

the ass his master’s crib, but Israel doth not know

Me.” ® What then does the Lord do? He bears How can we
no grudge; He still pities, still requires repentance 57%? "e
of us. I would ask you, whether you do not think instead

it absurd that you men who are God’s last creation, eae

@ Homer, /liad ii. 315.
6 Isaiah i. 3.

201

CLEMENT OF ALEXANDRIA

CAP. TOD Jeob Kai trap’ adrod tiv pvyiv etAnddras Kal

TOP.

” v7 A te a POY 4 / ,

ovras dAws Tod Oeobd érépw Sovdevew Sea70rTn,
mpos d€ Kal Depamevewv dvti ev Tod Bactdéws Tov
TUpavvoyv, avtTt d5é€ Tod ayabod tov movnpdv. Tis
yap, @ mpos Ths aAnbeias, cwdpovav ye tayabov
Kkatadeimwy Kakia ovveotw; Tis S€ datis TOV Deov
> , / aA / \ e\ -

amtogevywv Saipoviors avpPiot; tis S€ vids elvat
duvdwevos TOD Geos SovAcvew HSerar; 7 Tis ovpavod
troAirns elvar duvdjevos EpeBos | SudKer, €€ov mapa-
devoov yewpyetv Kal odpavov mepimoAciv Kal THs

WTLKHS Kal aKynpatov petadapBave mnyyqs,
Kat ixvos éekelvns ths pwrewhs depoBarotvTa

/ og eo / ~ \ e \
vehéAns, womep 6 “HiXlas, Bewpotvra tov verov
<Tov>+ awripiov; of dé cKwrjKwv Siknv mept
TéAuata Kat BopBdpous, Ta Sovas pevuata, KaAw-
dovpevot avovytouvs Kal avornrovs exBdocKkovrat
tpvfdas, twdes Twes avOpwror. ves yap, dyaiv,
co @ / ) a nn ~ 4 \

ndovTat BopBdpw’’ paAdov 7} Kabap@ vdate Kal
“él hopvT@ papyatvovaw” cara AnudKpurov. 442)
d7jTa ody, un SAta eEavdparrodicbGpev pydé ba-
des yevopela, GAN’ “cis téxva dwrds’’ yvijowa,
> / 4 > / > A ~ \
avabpnowpev Kat avaBrdswuev eis TO das, [1
vobous nuds eEeAdyEn 6 KUpios Wamep 6 Atos
TOUS aeTous.

Meravojowpev obv Kal peracrdpev e€ apablas
Ets emoTHunv, e€ adpoatvys eis dpovnaw, &&
aKpacias els eykpdrevay, €€ adikias ets duxaroavvny,
> > / > / \ e / 1 a
e€ abedtntos eis Bedv. Kadds 6 Kivduvos avdtouorety

1 <réy> inserted by Sylburg.

* Clement has drawn together the Elijah of the Trans«
figuration (St. Matthew xvii. 5) and the Elijah of Mount
Carmel (1 Kings xviii. 44).

202

EXHORTATION TO THE GREEKS

who have received your soul from Him, and are
entirely His, should serve another master; aye, and
more than that, should pay homage to the tyrant
instead of to the rightful king, to the wicked one
instead of to the good? For, in the name of truth,
what man in his senses forsakes that which is good
to keep company with evil? Who is there that flees
from God to live with daemons? Who is pleased
with slavery, when he might be a son of God? Or
who hastens to a region of darkness, when he might
be a citizen of heaven; when it is in his power to
till the fields of paradise, and traverse the spaces of
heaven, when he can partake of the pure and life-
giving spring, treading the air in the track of that
bright cloud, like Elijah, with his eyes fixed on the
rain that brings salvation?” But there are some
who, after the manner of worms, wallow in marshes
and mud, which are the streams of pleasure, and
feed on profitless and senseless delights. These are
swinish men; for swine, says one, “take pleasure in
mud”? more than in pure water; and they “are
greedy for offal,” according to Democritus.° Let us
not then, let us not be made slaves, nor become
swinish, but as true “children of the light,” @ direct
our gaze steadily upward towards the light, lest the
Lord prove us bastards as the sun does the eagles.
Let us therefore repent, and pass from ignorance
to knowledge, from senselessness to sense, from in-
temperance to temperance, from unrighteousness to
righteousness, from godlessness to God. It is a

> The words are from Heracleitus: Frag. 54 Bywater,
13 Diels.

¢ Democritus, Frag. 23 Natorp, 147 Diels.

4 Ephesians v., 8.

H 203

CHAP.
x

Yet some
are like
worms and
swine,
loving what
is unclean

Let us
repent, and
come over
to God’s
side

CAP.
x

76 P.

CLEMENT OF ALEXANDRIA

mpos Jeov. modAdv Sé Kal ddAwv EoTw arodabaat
ayabav todvs Suxatoovyns epaords, ot TrHV ald.ov
dudkopev OwTypiav, atap 67 Kal av avTos aivit-
4 A ae 3 oh ~
tetat 6 Oeds dia ‘Hoatov Aadrdv “ Eore KArpovop.ia
Tots Qepamevtovor Kuvpiov’’: Kahn ye Kat epa-
ap.tos 7) KAynpovopia, o8 ypvatov, odK apyupos, OUK
eoOns, Ta THS ys,’ Eva mov ons Kat AnoTHs Tov
/ \ \ / ~ > ~
KaTadveTau Tmept TOV xapailnrov mAodrov opbaApay,
aAd’ éxetvos 6 Onoavpos THs owrnpias, mpos Ov Ye
/
emretyeobau xp7) pirodoyous VEVOLLEVOUS, ouvamaiper
de Huiyv evOvde Ta Epya Ta GoTeta Kal OvviTTTATAL
TO THS adn Betas TTEPO.

Tavrnv jpiv THY KAnpovopiay eyxerpiler 1
aid.os Sabin Tod Geod 7 aid.ov Pic
Xopnyotca: 0 dé pAcaropyos ovTos HOV TATHp,
6 OVTWS TAaTHpP, OD TaveT aL TpOoTpeTronv, vovleTov,
Taetwr, Pirdv: o8d€ yap owlwv maveTar, cvp-

ae \ A ” ce / / /
BovAever 5€ Ta dpiora: “‘ dixator yéveobe, Eyer

/ ¢€ ~ ‘A 27 3 ie \ Ld
KUptos* ob Oupdavres mopeveobe ep vowp, Kal Ogot
pa exeTe apytpiov, Badicate Kal dyopdcare Kal
mleTE AVE dpyuptov.. * éml to Aovtpdv, emt THV
cwTnpiav, émt Tov dwtispov mapakaXe? povov-
ovyt | Body Kai A€ywr: yhv cor didwyt Kat
OaAatrav, maidiov, otpavov Te Kal TA EV avTois

/ a >

mavra CHa oor yapilopar: povov, w Tatdtor,
/ ~ / / ¢
dixnoov tod matpos, apiobet cor SeryOyjoeTar 6
6 Ve % > / ¢ > / ‘S / \ \
€0s' od KamrnAcveTar 7 aAyOea, Sidwat cou Kat TA
TTHVA Kal TA VNKTA Kal TA ETL THS yas’ Tatra cov

1 ra ris yas after éo67s Markland: after ois kal mss. : Kai

[ra 7s ys] Stahlin.

* Isaiah liv. 17 (Septuagint).
204

EXHORTATION TO THE GREEKS

glorious venture to desert to God’s side. Many are cHap.

the good things which we may enjoy who are lovers
of righteousness, who follow after eternal salvation ;
but the best of all are those to which God Himself

alludes when He says through Isaiah, ‘‘ there is an We shall

inheritance to those who serve the Lord.”% Aye,

then enjoy
God’s

and a glorious and lovely inheritance it is, not of gold, imheritance

not of silver, not of raiment, things of earth, into
which perchance moth and robber may find a way,?
casting longing eyes at the earthly riches; but that
treasure of salvation, towards which we must press
forward by becoming lovers of the Word. Noble
deeds set out from hence in our company, and are
borne along with us on the wing of truth.

This inheritance is entrusted to us by the eternal
covenant of God, which supplies the eternal gift.
And this dearly loving Father, our true Father,
never ceases to exhort, to warn, to chasten, to love;
for He never ceases to save, but counsels what is
best. ‘Become righteous, saith the Lord. Ye
that are thirsty, come to the water; and as many
as have no money, go ye, and buy and drink without
money.’ ° It is to the font, to salvation, to en-
lightenment that He invites us, almost crying out
and saying: Earth and sea I give thee, my child;
heaven too, and all things living in earth and heaven
are freely thine. Only, my child, do thou thirst for
the Father; without cost shall God be revealed to
thee. The truth is not sold as merchandise; He
gives thee the fowls of the air and the fishes of the
sea and all that is upon the earth. These things

> See St. Matthew vi. 19, 20.
¢ Isaiah liv. 17 (Septuagint) ; lv. 1.
205

All things
are ours
without cost

CAP.
x

CLEMENT OF ALEXANDRIA

A / a~
tats evyaptotos Tpudais SednpwovpynKev O Tarr.
¢€
dpyupiw pev @vincetat 6 vdbos, ds amwdAcias earl
~ /
qadiov, os “‘ papwvd Sovdrevew '’ mponpynTar, cot
aA / ~ ~
Sé ra od emitpéret, TO yunoiw éyw,' TH drdrobvre
> if a
Tov matépa, du ov ett epydlerat, @ povw Kal
an \ e “~
dmuoxveitar A€ywv: “Kat y yh od mpabycerar Ets
BeBaiwow’’: od yap Kupotrar tH Popa: “ Eun
aA ~ \ \
yap €oTW 7400 1 YH, ETL de Kai on, Eav arroAdBys
e€ \ >] / / a
tov bedv. dOev 7) ypadi cikdTws ebayyeAtleTau Tots
is
memuatevKoow: “ot dé aytor Kupiov KAnpovop-
covat tiv dd€av Tob Deod Kat THY SvVamW adTod.”
/ ss / / ? / coon bd \
moiav, ® pakdpie, dd€av, ei7é ror: “Hv odBaAuos
> > >? \ 5S. ” > A Su 8 , >
ov« eldev obdE Os HKOVGEV, OVSE ETL KapdiaY av-
Opwrov aveBy Kal xapyoovrar emt 7H Baovdeca
~ ~ IA
Tod Kupiov adTa@v eis Tovs aidvas, aun. €xXETE,
& dvOpwrrot, TH Oeiav THs xapitos erayyeAiav, akn-
/ \ \ ” ~ / > / ~
KOaTE Kal THY GAAnV THs KoAdGEWS aTreLAjy, dL Hv
/ A / ~
6 KUpios owler, PoBw Kat xdpiTe TaLldaywyav Tov
dvOpwmov: ti peAdopev; Ti ode exKXvomev THV
/ / > / s\ / / x
KoAaow; TL od Katadexoueda THY Swpedv; Ti de
\ ~ A
ovy atpovpeba ta BeATiova, Deov avti Tod movnpod,
Kal codlav eldwAoAatpeias mpoKpivowev Kat Cary
> / Q 2 fa] / 3 ce aS) \ “9 \
avrikataAAacoopeba * Bavatov®; “ idov TéGerka po
1 \éyw Stahlin. Aéyeu Mss.

2 ayrixarad\\acobueba Heinsius. davtixatra\\acodmevor MSS.
3 @avdrov Mayor. @avaryw Mss.

a St. Matthew vi. 24; St. Luke xvi. 13.

’ See St. John v. 17.

¢ Leviticus xxv. 23.

4 Clement takes the Old Testament phrase in a spiritual
sense. It is the ‘‘inheritance incorruptible . . . reserved
in heaven” (1 St. Peter i. 4) which is not ‘‘ delivered over
to corruption.”

206

EXHORTATION TO THE GREEKS

the Father hath created for thy pleasant delights.
The bastard, who is a child of destruction, who has
chosen to “serve mammon,” @ shall buy them with
money ; but to thee, that is, to the true son, He
commits what is thine own,—to the true son, who
loves the Father, for whose sake the Father works
until now,2 and to whom alone He makes the
promise, “and the land shall not be sold in per-
petuity’’°; for it is not delivered over to corruption.4
“For the whole land is mine,’* He says; and it
is thine also, if thou receive God. Whence the
Scripture rightly proclaims to believers this good
news: “The saints of the Lord shall inherit God’s
glory and His power.” What kind of glory, thou
Blessed One? Tell me. A glory “which eye hath
not seen, nor ear heard, nor hath it entered into
the heart of man. And they shall rejoice in the
kingdom of their Lord for ever, Amen.”/ You
have, my fellow-men, the divine promise of grace ;
you have heard, on the other hand, the threat of
punishment. Through these the Lord saves, train-
ing man by fear and grace. Why do we hesitate ?
Why do we not shun the punishment? Why do
we not accept the gift? Why do we not choose
the better things, that is, God instead of the evil
one, and prefer wisdom to idolatry and take life in
exchange for death? “Behold, I have set before

e Leviticus xxv. 23.

/ The first part of this passage is from 1 Cor. ii. 9, where
it is introduced by St. Paul as a quotation. Origen tells us,
in his Commentary on St. Matthew (see Migne, Origen vol. iii.
p. 1769), that St. Paul took it from the Apocalypse of Elijah.
Doubtless the rest of the passage, as given by Clement,
comes from the same source.

207

CHAP.
x

Because we
are God’s
children

Our choice
is between
grace and
punishment

CLEMENT OF ALEXANDRIA

\
CaP. mpoowrTrov buaov,” prot, “ov Odavatov Kat TH

77 P.

* Cwiv.” reipder ge fo} KUptos exAesacdas: TH Cwnv,
ovpBovrcver got as TATnp metDecBar* TO Oe@.

€av yap aKovanTé jLov, pyot, “Kal dedijonre,
Ta ayaa, Tis vis payerbe, ” bTaKons 1 Xapes:
“* €av b€ pa) drraKovonre [Lov pede DeArjonre, pedxaupa
dpds Kal 7p KaTedeTau, | Tapako7s uF Kplous.

TO yap oTO"a Kuptou ehdAnoev tabta:’’ vdpos
dAnbeias Adyos Kupiov. |

BovAcobe tyiv ayabos yévwpar cvpPovros; add’
bets pev aKkovoate’ eyw dé, et duvatov, evdeiEopar.
expnv pev duds, @ avOpwrror, adtod 7épu evvooupe-
vous Tob ayabot eéudutov éerayeobar tiotw, uwdpTupa
agwxpewy ® adrobev oikobev, mepipavs atpovpevynv
70 BéAttoTov, unde [Cyntetv |? ef pwetadwwxréov éx-
qovetvy. Kal yap el Tw peOvatéov, pepe eimety,

apdibarrcw xen" dpets de mplv yn emuoKéepacba

peBvere- Kal ef vBpioréov, od modumpaypovetre,

adn’ 44 raxos bBpilere. povov 8 4 dpa et i Peooefyréov,
etek: Kal EL TO COPD TOUT [89] ° TO Oe kal TO
Xpiot@ KaraxodovbyTéov, tobTo 67° Bovdjs | Kal
oxerpews aé.obTe, od" fo) mperrer bed, é Tl TOTE €OTL,
vevonkoTes. muaTevoaTe Yuiy Kav ws peln, wa
cudpovnonre: muoTevoare Kav ws UBpet, iva
ae el b€ Kat mreiBeobar BPovAecbe tiv evapyh

1 reidecOa Sylburg. eideoGe Mss.
2 riot, maprupa aéidxpewy Wilamowitz. pdprupa aéidxpewr,
mioT.v MSS.
3 [{nretv] Mayor. Stihlin retains ¢nrety, and inserts 76 0’
d-yaBor (Schwartz) before éxzovety.
4 7 Sylburg. 7 Mss.
__® [6m] Stablin. ® 67 Stahlin. 5€ mss.

a Deuteronomy som Le: > Isaiah i. 19, 20.

208

EXHORTATION TO THE GREEKS

your face,’ He says, “death and life.”* The Lord cnap.
solicits you to choose life; He counsels you, as a
father, to obey God. “For if ye hearken to Me,’

He says, “and are willing, ye shall eat the good of

the land,’—the grace follows upon obedience. “ But

if ye hearken not to Me, and are unwilling, a sword

and fire shall devour you,’—the judgment follows
upon disobedience. “For the mouth of the Lord
hath spoken it;” ® and a word of the Lord is a law

of truth.

Would you have me become a good counsellor to An inborn
you? Then do you hearken; and I, if it be possible, ee
will show myself one. When reflecting upon the is good
good itself, you ought, my fellow-men, to have
zalled to your aid faith, implanted in man, which is
a trustworthy witness from within ourselves, with
the utmost clearness choosing what is best. You
ought not to have toiled to discover whether or no No long
the best is to be followed. Let me give you yetied
an illustration: you ought to doubt whether it is
right for a man to get drunk; but your practice is Men follow
to get drunk before considering the question. Or ee
in the case of riotous indulgence, you do not make ™ a
careful examination, but indulge yourselves with all men
speed. Only, it would seem, when godliness is in Only in the
question, do you first inquire; and when it is a God de they
question of following this wise God and the Christ, inamire
this you think calls for deliberation and reflection,
when you have no idea what it is that befits God.

Put faith in us, even as you do in drunkenness, that
you may become sober. Put faith in us, even as
you do in riotous indulgence, that you may live.
And if, after having contemplated this clear faith
¢ Cp. Aristotle, Eth. Nicom. 1169 a 17 (p. 192 Bywater).
209

CLEMENT OF ALEXANDRIA

~ ~ >? he / / a
CAP. TWV apeTOv eTromTevaavtes t TLOTLY, hépe bytv €K
x

Teptovaias THV TEpL TOD Adyou Tapafyaopar TeLOa.
tpuets d€, o8 yap Ta TaTpLAa Buds ert Tis dAn Betas
amacxonet €0n _MpokatTnXnpLEevovs, ducovour” av non
TO pera TOUTO Omrws exet Kal O71) [L7} TLs Djuas TODSE
TOO ovopaTos aiaxwn mpokatadrapBaverw, “77
dvdpas pLeya olveTar, | TapaTpéTrovea cwrnpias.
"Amodvaduevo. 6° otv Trepipav@s ev TO Tis
aAnfeias aradiw yyotios aywrilapeba, BpaBev-
OVvTOS pev TOD Adyou Tov aylov, aywvobeTobvtos dé
Tov dSeomoTou THV ohww. ov yap _OpuKpov Hiv TO
dOXrov abavacia TpOKelTaL. pa ovv ete dpovtilete
unde [el]* dAlyov, Tt buds ayopevovar ovppakes
TWES ayopaior, Sevovdayrovias abeou Xopevrat, avola
Kal Tapavola és avro wOovpevor TO Bdpabpov,
eldcdAwy Tountat Kat Aibwy mpooKkuryTal: olde yap
avOputrous amoBeoby TeTOALHKAGL, TproKatBeKarov
EES) TOV Maxedova avaypadovtes Beov, “ dv
BaBvrwv nAeyEe VEKpOV. dyopuae Tolvuy TOV Xitov *
cop.oTHy, Oeoxpitos ¢ ovopa avr @: ueTa THY ’Adcé-
avopov TeAeuTHV ETLOKWTTWV O @edKpitos tas d0€as
Tas Kevas TOV avOpwruv as elxov epi beady, Tpos

\ , CGF ” >
Ff 7s moAiras | avdpes, ELTTEV, “ Oappetre ax pis

cv Opare TOUS Beovs TpOTEpov TOV avOpwtrwv a a7TO-

l éromtrevoarvtes Potter. wromretcavres MSS.
? [e¢] Kontos. 3 Xtov Cobet. eZov mss.

« This seems to refer to the ‘* implanted faith ” mentioned
at the beginning of this paragraph. It may, perhaps, refer
only to the preceding sentence ; in which case we should
translate, ‘this clear proof of the virtues,” i.e. the proof
derived from studying the lives of Christians.

>’ Homer, /liad xxiv. 45; Hesiod, Works and Days 318.

¢ Sibylline Oracles v. 6. Alexander was called the

210

EXHORTATION TO THE GREEKS

in the virtues,* you desire to be obedient, come cuap.
then, I will lay before you in abundance persuasive ,,*
arguments concerning the Word. On your part abundant
(for it is no longer the case that the ancestral (8,7
customs, in which you have formerly been in- provided for
structed, prevent you from attending to the truth), desis 16
listen now, I pray you, to the nature of the words |e"
that follow. Moreover, let no feeling of shame for
the name of Christian deter you; for shame “does
great hurt to men,’ ’ when it turns them aside from
salvation.
Having then stripped before the eyes of all, let The true
ehh 8 . contest for
us join in the real contest in the arena of truth, the prize of
where the holy Word is umpire, and the Master immortality
of the universe is president. For the prize set
before us is no small one, immortality. Cease then
to pay any further heed, even the slightest, to the
speeches made to you by the rabble of the market-
place, godless devotees of daemon-worship, men who ‘The folly
are on the very verge of the pit through their folly and Shea
insanity, makers of idols and worshippers of stones. pers, who
For these are they who have dared to deify men, iceangee
describing Alexander of Macedon as the thirteenth 4 804
god, though “ Babylon proved him mortal.” © Hence
I admire the Chian sage, Theocritus by name, who How ~
in ridicule of the vain opinions which men held about j7@¢ait"s
gods, said to his fellow-citizens after the death of pure
Alexander, “ Keep a cheerful heart, comrades, so
long as you see gods dying before men.’ 4 But
‘thirteenth god ” because his name was added to the twelve
deities of Olympus, to whom Clement alludes on p. 53 of
this volume.
@ For this and other witty remarks attributed to Theocritus
of Chios (quite a different person from the poet Theocritus)
see Frag. hist. Graec. ii. p. 86.
H 2 211

CLEMENT OF ALEXANDRIA

CAP. OviaKxovras.”’ Oeods dé 517 Tods Spatovs Kal TOV
avyKAvia TOV yevnTav ToUTwv oxAov 6 mpoaKUVaY
Kal mpoceTarptlojevos, avTa@v eKelvenv TOV Say.o-
voov abAudrepos paKp@. eos yap ovdapyn ovdauds
aduKos waomep ot Satpoves, aA’ as oldv Te OuKauo -
TATOS, Kal OVK EaTW aUT@ OpoLdTEpov ovdEV 7 Os
av nuav yévytat ote SukardTatos.
Bar’ eis dddv 57) 7as 6 yeip@va€ Acuds,
ot tv Avs yopy@mw *Epyavnv+ beov

A /
OTATOLOL Aixvots mpootpereabe,

] / ~ / U \ ,
HABLor TOV ALPwv Snpvovpyol TE Kal TPOGKUYNTAL.
¢ / ¢ ~ Ay ae / (4 /
6 Dedias tudv cai 6 TloAvKAettos HKdvTwv Lpaki-
, = We) z \¢ \ ,
téAns Te ad Kat “AmeAAfs Kai door Tas Bavavaous
HETEpXOVTAL TEeXVAS, yHwot ys OvTEs EpyaTar. TOTE
yap dyot Tes Tpopnreia SvoTuxycew TA THOE
mpaywara, oray avOprdar TLOTEVTWOW. BKOVTOV
ovv av&is, od yap avnow Karay, OL [LLKpOTexXVa.
ovdels Tov ToUTw €umVvouv €iKova Sednpwovpynker,
ovde pny ek yas parbarny eudhage odpka. Tis
eTn£e pevedov n Tis emn&ev doT€a.; Tis vedpa du-
érewev®; tis dA€Bas efvonoev; tis aiua evéxeev ev
avtats 7 Tis Sépua meprerewev; mot 8 ay tis
> ~ > \ z / / >
attav odfaruodrs moujoa. BA€movras; tis ev-
edvonoe wuyjv; tis diuKacocdvvynv edwpycato; Tis
aBbavaciay bréoyyntar; povos 6 Tav CrAwy Syt-
oupyos, 6 “ apiototéyvas maTHp, ToLodTov dyaAua
” ¢ ~ 4 \ a @ ” r . 3 8 \
euvyov [yuds|* tov avOpwmov emAacev: o Se
1 ’Epydvnv from Plutarch, De Fortuna 99a. épyamny Mss.

2 mrpoorpérecbe Plutarch. mporpémecOe mss.
3 Guérewev 7) Wilamowitz. 4 [judas] Mayor.

« Cp. Plato, Theaetetus 176 B-c,
212

EXHORTATION TO THE GREEKS

indeed, as for gods that can be seen, and the motley
multitude of these created things, the man who
worships and consorts with them is far more wretched
than the very daemons themselves. For God is in
no way unrighteous as the daemons are, but righteous
in the highest possible degree, and there is nothing
more like Him than any one of us who becomes as
righteous as possible.@

Go forth into the way, ye craftsmen all,

Who supplicate, with winnowing fans aloft,

The goddess Industry, stern child of Zeus,?
—stupid fashioners and worshippers of stones! Let
your Pheidias and Polycleitus come hither, Praxiteles
too, and Apelles, and all the others who pursue the
mechanical arts, mere earthly workers in earth. For
a certain prophecy says that misfortune shall over-
take this world of ours, on the day when men put
their trust in statues.¢ Let them come then, I say
again,—for I will not cease to call,—-puny artists that
they are. Not one of them has ever fashioned a
breathing image, or made tender flesh out of earth.
Who gave its softness to the marrow? Who fixed
the bones? Who stretched out the sinews? Who
inflated the arteries? Who poured blood into them
and drew the skin around? How could any of these
men make eyes that see? Who breathed life into
man? Who gave him the sense of right? Who
has promised immortality? None but the Creator
of the universe, the “ Father, the supreme artist,” 4
formed such a living statue as man; but your

» Sophocles, Frag. 760 Nauck. The goddess ‘ Industry,”
whom the craftsmen worshipped in their processions, is
Athena. See Plutarch, De Fortuna 99 a.

¢ The source of this quotation is unknown.

4 See Pindar, Frag. 57 Schroeder.

213

CHAP.

A righteous
man is the
nearest
approach
to God

The crafts-
mep’s work
is paltry,
when com-
pared with
God’s

CAP.

fis) Le

CLEMENT OF ALEXANDRIA

> rv / € ~ , , - / ra ~ >]
Odvpmuos buav, eiKovos elkwv, TOAD TL THS aXn-
fetas amddwyv, Epyov éoti kwhov yetipav “AttiKdv.

f-) ~ ~ ~
“eikwmv '’ prev yap “Tob Geod”’ 6 Adyos adbrob (Kal
cy ~ a ~
vlogs TOO vod yryjatos 0 Oetos Aoyos, dwTos apyeé-

~ , \ \ w~ s Syae, | ¢ 1

TUTTOV das), ElLKWY O€ TOU Adyou oO avlpw tos <O7
>) / c ~~ € ’ 5 / € ¢¢ > > / ”
aAnfivds, 6 vots 6 ev avOpamw, 6 “ Kat’ eikova

~ ~ A , ~ ~
tov Geod Kat ““ kal’ Opotwow ” Sia TOUTO yeyevjobat
Aeyomevos, TH KaTa Kapdtav dpovnce. 7TH Oeiw
mraperkaldjrevos Aoyw Kal TAUTY Aoytxos. dvOpcsrov
d€ TOU OpwpLevov TOU yayspods yuwos €ELKWV TO

aydApata Ta avdpeikedAa < Kai>* méppw THs adnbeias

emriKaupov exparyetov KaTapaiveTae. ovdev ovv
aad’ 7) pravias epmAcus 6 6 Bios ed0€é jeow yeyovevat,
TooaUTy O7T0Vv0} wept THY vAqy KATAYWOLEVOS..
’"EmitéOpamrar® dé bo Kevis ddEns 1) cvv7bera
dovrcias pev yevoaca tuds Kal aAdyouv Tept-
Epyacias: vopimwy dé avopwy Kat atatnA@v t7o-
Kploewy ayvoa aitia, 7) 61) KaTacKevas eladyovca
eis 4 70 THY avOpmmwv yévos Knpav bAcOpiwy Kat
elowrAwy éemotuyav toAdas TOV Satpdvewv E7W07)-
caca popdds, KynAida Tots Emopevois avTH ev-
amtepagato Oavatov paxpod. AdfBete ovv vdwp
Aoyikov, Aovoacbe of pepwodAvopéevor, TrEpippavaTe
avTovs amo Ths ouvneias Tats aAnOwais oraydouw:
Kalapovs eis ovpavods avaBfvat Set. avOpwros «i,
TO KoLVOTATOV, emilATHOOV TOV SNnumLOUpPyIGarTa Ge"
1 <6>inserted by Mayor. 7? <xai>inserted by Wilamowitz.
3 éritéOpamra: Mayor. émirérpimrac Mss.

4 katackevas elcdyouoa eis Schwartz. karacKkevobeioa MSS.
Stahlin marks the passage as corrupt.

« A reminiscence of the Platonic theory of ideas, in which
there are three stages of reality: first, the archetypal idea ;
secondly, the object, which is a visible expression and a

214

EXHORTATION TO THE GREEKS

Olympian Zeus, an image of an image, far removed cHap.
from the truth,“ is a dumb lifeless work of Attic *
hands. For “the image of God” is His Word (and the image
the divine Word, the light who is the archetype of 0! Solis
light, is a genuine son of Mind ®); and an image o

the Word is the true man, that is, the mind in man, The true
who on this account is said to have been created “in M2), *2
the image” of God, and “in His likeness,” ° because is an image
through his understanding heart he is made like the °% *® ¥°"
divine Word or Reason, and so reasonable. But

statues in human form, being an earthen image of Statues are
visible, earthborn man, and far away from the truth, ee
plainly show themselves to be but a temporary im- body a
pression upon matter. In my opinion, then, nothing ras
else but madness has taken possession of life, when

it spends itself with so much earnestness upon matter.

Now custom, in having given you a taste of Ignorance
slavery and of irrational attention to trifles, has been '5 '2° ,¢
fostered by idle opinion. But lawless rites and idolatrous
deceptive ceremonies have for their cause ignorance ; gb
for it is ignorance that brought to mankind the ap-
paratus of fateful destruction and detestable idolatry,
when it devised many forms for the daemons, and
stamped the mark of a lasting death upon those
who followed its guidance. Receive then the water
of reason. Be washed, ye that are defiled. Sprinkle
yourselves from the stain of custom by the drops
that truly cleanse. We must be pure to ascend to
heaven. In common with others, thou art a man;
seek after Him who created thee. In thine own

particular instance of the idea; thirdly, the picture, which
is but a representation of the object, nothing more than the
image of an image, three stages removed from reality.

> 4.¢. the Father. Cp. v. Strom. 8, 7. ¢ Genesis i. 26.

215

CLEMENT OF ALEXANDRIA

> / \
GAP. ULOs El, TO (dLaiTaToOV, avayvespiaov TOV TaTépa: ad
cal c / /
X 8é €rt Tals apaptiais mapapevers, mpooreTyKWS

80 P

¢ a L / / ree wn . ¢
noovats; tive AadAjoer KUpLos vp@v eotw 7
~ ~ ~ rs .,A\

Baotrela TOv odpavav’’; tu@dv eotw, eav JeAjonte,
~ / > ~
TOV pos TOV Beov TIV TpOaipecw EayyNKOTWY BUOv,

~ A a nw
€av eOedijonre muoTedoat Lovov Kal TH GvVTOMIa TOb
*e / ¢€ a
Knpvypatos emec0ar, Hs UraKovoavtes ot Nuwevirar
~ ¢€ / /
Ths mpocdokynletons aAwoews pEeTavola yvyoiw TV
/
Kadny avtiukatnAAdgavto owrnpiay.
~ S > / cf ¢ / ”
Ilds ody avéAdw, dnoww, els ovpavous ; 000s
€or O KUPLOS, za orev) pev, ann’ * “é& otpavar,”’
orev) per, aA’ ets odpavovs dvamepmrouca.” OTEV?)
emi ys Umepopwpévn, TAaTeta ev otpavois mpoc-
Kuvoupevn. €i0’ 6 ev amrvaTos Tob Adyou ovyyvwipnv
~ / ” \ yy € A ’ > ,
Ths mAavns Exel THY ayvowayv, oO de Eis WTa BadAdpevos
nw ~ ~ A
Kal TH puyh mapa THs yuupns déper THY a7reiBevav,
Ss —
Kal ow ye Ppovywwrepos Etvar dd6£et, mpos KaKOD 7
avveots atT@, OTL TH Ppovycer KEXPNTAL KaTNYyOpw
TO 3 BéArworov | ovx eAdprevos: mépuke yap ws dvOpw-
Tos olKelws exew pos Oedv. womrep obv TOV UmToV
apotv ov Pialoueba otd€ Tov Tabdpov KuvnyeTeir,
mpos 6 médhuke S€ ExaoTov THY Cawv mrepLeAKomer,
ovTws apéAer Kal Tov avOpwrov emt TV odpavod
/ 0 4 A >) / ¢ iA A ~ > \ A
yevopuevov Oéav, dutov odpaviov ws adnbas, emt THv
yvaow TapaKkadodpev tov Geot, TO olKetov avTrob
A > , A > A \ A »” ~
Kal e€aipetov Kal iduwpatikov Tapa Ta dAda Coa
KaTelAnupevor, avtapKes eddd.ov aiwvwv, Oeocé-

1 @s Schwartz. dddws mss.

St. Matthew v. 3, 10; St. Luke vi. 20.

Compare p. 172, n. d.

Jonah iii. 5, 10. @ St. John xiv. 6.
St. Matthew vii. 13, 14; St. John iii. 13, 31.

EXHORTATION TO THE GREEKS

self thou art a son; recognize thy Father. But cHap.
thou, dost thou still abide by thy sins, engrossed in 4.7 ona His
pleasures? To whom shall the Lord say, “ Yours kingdom
is the kingdom of heaven?” It is yours, if you 7e ous”
wish, for it belongs to those who have their wil!
set upon God. It is yours, if you are willing simply
to trust and to follow the short way of our preach-
ing. This it is which the Ninevites obediently
heard; and by sincere repentance they received, in
place of the threatened destruction, that glorious
salvation.°

“ How then,’ you may say, “am I to go up into
heaven?” The Lord is “the Way’ 4; a “narrow” The Lord is
way, but coming “from heaven”; a “narrow” way, ‘? Way”
but leading back to heaven.¢ It is narrow, being
despised upon earth; and yet broad, being adored
in heaven. Accordingly he who has never heard
the Word can plead ignorance as an excuse for his Ignorance
error; whereas he whose ears ring with the message ou}y for him
deliberately nurses his disobedience in the soul who has
itself; and, the wiser he may seem to be, his "°°"
intelligence ever proves a source of evil, because
he finds wisdom an accuser, once he has failed to
choose what is best. For it is his nature, as man,
to be in close fellowship with God. As, then, we Manis
do not force the horse to plough, nor the bull to g24¢%
hunt, but lead each animal to its natural work ;
for the very same reason we call upon man, who
was made for the contemplation of heaven, and is
in truth a heavenly plant, to come to the know-
ledge of God. Having laid hold of what is personal,
special and peculiar in his nature, that wherein he
surpasses the other animals, we counsel him to equip
himself with godliness, as a sufficient provision for

217

CLEMENT OF ALEXANDRIA

car. Peay, mapacKevdleabar avj.Bovdevovres. yEewpyet,
ey a
paev, et yewpyos ef, aAAA yrOO Tov Oedv yewp-
yov, Kat mAh 6 THs vavTiAlas ep@v, adda Tov
ovpdviov KuPepyitny mapaxad@v: ortparevdpevov
ce Katethyngev 7) yv@ous: Tod Sikava onpaivoytos
aKOVE OTPATHYOD.

/ 508 / \ / / >
Kaéarep otv kdépw Kat wéby BeBapynuévor dava-
sal, \ 8 r a >\ 7 > Aa) ,

vypate Kat dvaPrépavtes oXrtyov evvoyOyre, TI
~ \
Jedovow tyiv ot mpooxvvotpevor ABor Kal & rept
TV vAnv Kevoorovdws SaTavate: els dyvovay Kal
Ta XpHuaTa Kal Tov Blov ws To CHv tydv eis
avatov KatavaXioKkete, TodTO pdvov THs pmaratas
2 lis
~ > / < / \ / > \ e \ /
tudv €Amidos edpopevor 76 épas, oddé adtods ofol
a > A ~ ~
TE OvTES OiKTETpaL, GAN oddE Tots KaTEACHoW Bas
~ / > 7. / / /
Ths TAavns emit Servo. welMccbar yiveobe, cvvybela
Kakh Sedovdwevor, As amnptnuévor avfaiperou
bEeXpt THs e€axaTns dvamvofs eis amwAevav tro-
/ A \ ~ > / > \ / \
depeade “ dtu to hads eAjArvOeEV eis TOV KdcpoV Kat
~ 7 \
nyamnaav of avipwrot paddov 76 oKdtos 7) TO
POs, eSov amoudtacba ta euToSav 7H cwTypia
Kat Tov TOdov Kat Tov mAODTOV Kal TOV dofov,
emipbeyyomevous TO TountiKov 81) TobTo
PoRTSN , Ure , AAA \ BIN
7H) ON Xpywara moAAa hépw Tade; mH SE Kal adros
mAdCouat;
> / <a \ / / \ \
ov fovdAcobe odv tas davracias ravras Tas KEVaS
amopptubavres TH ouvnlela adtH amotdéacbar, Kevo-
do€ia éemAéyovtes:
A ” / > QA SB DMP
yevdets Overpou yalper’, ovdev HT apa;

1 whet. Sylburg. 7X0 Mss.

@ St. John iii, 19. > Homer, Odyssey xiii. 203-4,
218

EXHORTATION TO THE GREEKS

his journey through eternity. Till the ground, we CHE.

say, if you are a husbandman; but recognize God
in your husbandry. Sail the sea, you who love
sea-faring ; but ever call upon the heavenly pilot.
Were you a soldier on campaign when the knowledge
of God laid hold of you? Then listen to the com-
mander who signals righteousness.

Ye men that are weighed down as with torpor
and drink, awake to soberness. Look about you and
consider a little what is the meaning of your worship
of stones, and of all that you squander with useless
zeal upon mere matter. You are wasting both
money and livelihood upon ignorance, just as you
are wasting your very life upon death. For nothing
but death have you gained as the end of your vain
hope. You cannot pity yourselves,— nay, you are
not even in a fit state to be persuaded by those who
have compassion upon you for your error. Enslaved
to pernicious custom, you cling to it of your own
free will until the latest breath, and sink down
into destruction. “For the light has come into
the world, and men loved the darkness rather than
the light,’* though they might sweep away the
hindrances to salvation, absurd folly and riches and
fear, by repeating this verse of the poet:

Whither this wealth do I bear; my journey, where doth it
lead me ??

Do you not then wish to fling away these vain
fancies, and bid good-bye to custom itself, saying
these last words to vain opinion >—

Farewell, deceitful dreams ; for ye were nought.¢

219

Money and
life are
wasted on
statues

CAP.

81 P.

CLEMENT OF ALEXANDRIA

Ti yap jyetabe, @ aviparot, TOV Tvywva* |
Epphy kal Tov “Avdoxidov” Kat Tov “Apoyrov ; 7
mavTl TW dfAov 6 ore AiBous, wamep Kal < avrov >8 tov
‘“Epujv. ws d€ odK €oTt Oeds 7) GAws Kal ws ovK
EoTe Jeos 1 ipts, aAAa 7d On aépos* Kat vepav, Kal
év TpoTrov ovK corw TpEpa feds, ode pry ovde
eviauTos ovde ypdvos 6 é€k ToOUTWY oupTrAnpou-
pevos, ovTws ode HALos ovdE oehqvn, ots EKAOTOV
TOV Tpoeipn Levey Suopilerar. Tis av ouv THY
evOuvav Kat THY KoAaoW Kal THY Siknv Kal THY
vepweow ev ppovav brrohdBou Jeovs ; ovde yap
od Eepivis odd€ protpar ovdE Etappevn, emrel pnde
moditeia punde OdEa punde mobros Geol, ov Kal
Cwypadoe tuddrov éemdeckviovow: et d€ atd@ Kal
Epwra Kat adpoditnv éexberalete, axoAovbovvtwv
avtois aicyvvn Kat opi) Kal KaAXos Kal ovvovaia.
ovKouv €T av etkdtTws Umvos Kal Odvatos bea
Sidupdove map tyutv vopilowro, ma0y TadtTa wept
Ta CHa oupBatvovra pvoikds: ovoe py KT pa
ovde etpapprevny ovoe joipas Deas évdikws épeire.
el O€ Epis Kal ayy ov Oeot, odde "“Apys ovde
‘Evue. ETL TE <ei>® at dorparrat Kal ob KEpavvol
Kat ot ouPpor od Geol, THs TO Top Kal TO Bdwp

1 Tvxwva Meurs (see Hesychius s.v.). tuddva mss.
2 ’Avdoxidov Heinsius. dyvdoxidny mss.

3 <avréy> inserted by Mayor.
4 dépos Markland. dépwy mss. ° <e’> inserted by Sylburg.

« The Hermes was a stone pillar ending in a bust, which
was set up in fields and roads as a landmark, and also before
the doors of Athenian houses. An essential part of the
figure was a phallus, which points to Hermes being originally
a fertility god. He was, therefore, easily identified with
Tycho, an Attic nature divinity of similar character to

220

EXHORTATION TO THE GREEKS

Why, my fellow-men, do you believe in Hermes cuap.
Tycho and in the Hermes of Andocides and the one ,, * a.
called Amyetus?* Surely it is plain to everyone plainly
that they are stones, just as Hermes himself. And 2othing but
as the halo is not a god, nor the rainbow either,
but conditions of the atmosphere and clouds; and
precisely as day is not a god, nor month, nor year,
nor time which is made up of these; so also neither
is the sun or moon, by which each of the before-
mentioned periods is marked off. Who then in his
right mind would imagine such things as audit, pun-
ishment, right and retribution to be gods? No, nor
even the Avengers, nor the Fates, nor destiny are
gods; for neither is the State, nor glory, nor wealth,
the last of which painters represent as blind. If
you deify modesty, desire and love, you must add to The _
them shame, impulse, beauty and sexual intercourse. ae auieee
No longer, then, can sleep and death be reasonably passions and
held among you to be twin gods, since these are *°°¥"
conditions which naturally affect all animals; nor
indeed will you rightly say that doom, destiny, or
the Fates are goddesses. And if strife and battle
are not gods, neither are Ares and Enyo. Further,
if flashes of lightning, thunderbolts and showers of
rain are not gods, how can fire and water be such?

Priapus (Diodorus iv. 6; Strabo 588). For the identification
see Hesychius s.v., and A. B. Cook, Zeus, i. pp. 175-6. In
415 B.c., Just before the sailing of the expedition to Sicily,
all the Hermae in Athens were mutilated except one, which
stood in front of the house of Andocides and was called the
‘““Hermes of Andocides” (Plutarch, Nicias xiii.). The
account of the excitement caused by this outrage, and the
accusation made against Andocides, is found in Thucydides
vi. 27, and in Andocides, On the Mysteries. The Hermes

Amyetus was, according to Hesychius, on the Acropolis at
Athens.

221

CLEMENT OF ALEXANDRIA

CAP. Geol; mas be Kal ot Oudaoovres Kal ot Koparat

82 P.

dua 7aB0s aépos yeyevnpévor; 6 de THY esl deov
Aéyov Kal Ty mpagw dAeyérw Geov. i on) oy
TOUTWY ovoe eV Deds elvar vopilerat “oBBE pen
exelvwv TOV XELpoKpeTTov Kal avatobntwv tAacha-
TWV, Tpovola O€ TLS TEPL HUGS Karagaiverat duva-
pews Deixfs, Actrrerat ovdev aro 7 7] TOUTO opodoyet iv,
or dpa ovTws pLovos €oTe TE Kal UPeoTHKEV O [LOVOS
OVTWS bard pKov eds.

“AMa yap jeavdpayopav 7 TL ado dappakov
meTwkKoow avOpu7rois € coikare ot avonrot, feos be
opiy avavyyat doin OTE Tobe Tob UmVvoU Kat
cuvievar Oedv pde Xpucov 7 AiWov 7 dSévdpov 7)
mpagw 7 mabos 7 vooov 7) poBov ivodAAecbat as
fedv. “‘tpis yap pvpvoi etow”’ ws adn Bas ert
yOovt movdvBoteipy Saipoves’’ otk “‘ abdvatou”’
ovde pny Ovytol (obdé yap aicbjcews, Wa Kal
Oavarov, petetAndaow), AiMwor dé Kat EvAwou Se-
on7otat avOpwrwvr, OBpilovres Kat mapacmovdodvTeEs
tov Biov dua Tips | cuvvynfetas. “4 Pa de TOD Kuptov,
yo, “Kat TO Aj papa avrhs: eita Tt ToALGS
ev Tots TOU Kuplov Tpupav ayvoety Tov SeomoTny ;
KaTdAewte THY yhv THY Eunv, epet ao o KUpLos, py)
Ocyns Tob voaTos O eyo avadlowpl, TOV KapT@v
av eyw yewpy@ Ley) peta\duBave: a7r00os, av
Gpwme, Ta Tpopeta. TO Deg eiyven0t cou TOV
Scondryv: iSwov ef tAdopa Tob Geod- TO O€ olketov
avTod mas av evdikws adAdtpiov yévoiTo; TO yap

1 €oixare of Schwartz. éoikac.y Mss.

* Hesiod : quoted above, p. 89.
222

EXHORTATION TO THE GREEKS

How, too, can shooting stars and comets, which come CHAP.
about owing to some condition of the ‘atmosphere : P

Let him who calls fortune a god, call action a god

also. If then we do not believe even one of these

to be a god, nor yet one of those figures made by

hand and devoid of feeling, but there is manifest we must
round about us a certain providence of divine power, ep confess
then nothing remains save to confess that, after all, is but one
the sole truly existing God is the only one who "°°
really is and subsists.

But verily, you who do not understand are like They who
men that have drunk of mandrake or some other MK
drug. God grant that one day you may recover from are in some
this slumber and perceive God, and that neither gold °°? **P
nor stone nor tree nor action nor suffering nor disease
nor fear may appear to you as God. For it is quite Daemons
true that “there are thrice ten thousand daemons 27° °C
upon all-nourishing earth,’ but they are not “im-
mortal” as the poet says.“ No, nor yet mortal,—
for they do not partake of feeling, and therefore
cannot partake of death,—but they are stone and They are
wooden masters of mankind, who insult and violate shai
human life through custom. It is written, “The lifeless
earth is the Lord’s, and the fulness thereof.” Then **°"%
how do you dare, while enjoying the delights of the
Lord’s possessions, to ignore their Master? Leave
My earth, the Lord will say to you; touch not the
water I send forth; partake not of the fruits My
husbandry produces. Give back, O man, to God the
recompense for your nurture. Acknowledge your raat ie
Master. You are God’s own handiwork ; and how God; how
could that which is His peculiar possession rightly ¥2> he

i 4 become
become another's? For that which is alienated, another's?

’ Psalm xxiv. 1.
223

CLEMENT OF ALEXANDRIA

> ~
CAP. amnAXAoTpiwjLevov OTEPO[MLEVOV THs OLKELOTNTOS OTEPE-
~ 3 > *
Ta THs aAnbelas. % yap ody 7 NidBy tpdzov tia,
paArov S€ iva pvaotiKwtepov mpos buds aropbéy-
\ ~ € / / \ > /
Ewpar, yuvarkos THs ‘EBpatas diknvy (Aw éxadovv
adriv of madaol) ets avatcOnoiav petatperedbe ;
AAOwpéerny ravryv mapedjndapev THY yuvaika Ova
\ / 2 A a \ ¢€ A \ ¢€
TO Loddpwv épav: Vodopirar S€ ot aBeou Kat ot
\ \ > / ? / / /
mpos tiv acéBerav emotpeddopevor oxAnpoKdpo.ot
\ ’ / / ” / > / /
te Kal AB. tavTas olov Oedbev émdr€yeobat
» <
go. tas dwvds: pi) yap olov Aidovs pev evar
¢ \ \ / \ A \ yy > 7
fepa Kat EvAa Kal dpvea Kal odders, avOpwmous
Sé py odd 8€ todvavtiov tepols pev dvTws
aN b) a / e A / 1 \ Py A a / \ \
tovs avOpwmrous broAauBave,* Ta dé Bnpia Kat Tous
Nibous Sep ciciv. ot yap Tou SetAaror TOV avOpw-
mwv Kat d0Avr Sia pev Kopakos Kat KodAo.od
/ \ \ > ~ \ te) / a
vouiCovar Tov Gedv euBoay, dia dé avOparrov oww7av,
Kal TOV ev KépaKa TeTYLNKAGW Ws ayyedov Geod,
tov S¢ dvOpwrov 70d Feod dudKovow, od Kpw@lovTa,
> / / / ” . ~ \
od KAdlovra, Pbeyyopevov S€- otpor, AoyuK@s Kat
piravOpammws Katnyotvta amoodarrew arravOpw-
Tus emyelpotow, emt THY SiKaocvvnY KaAdobvTa,
bY \
odte Tv xapw TH dvwhevy arexdexdpevor OvTE THY
Kodaow extpeTopevor. od yap TmuaTevovar TH Dew
ovdé expavldvovar THY SvvapLl avTod.
e A e / / > /
OS dé dppyros 7 diAavOpwria, TovTOV axwpyTos
4) pucomovnpia. tpéper dé 6 pev Bupos THY KoAaow
emt djapria, €6 move? O¢ emt petavoia 7 piravOpwmia.
oikrpotatov d€ TO atepecbar Tijs mapa Tov beob
= at
€mikouplas. OppdT@v ev odv 7 Tpwots Kal TIS

1 JrokduBave Markland. wdaodauBavere Mss.

« Genesis xix. 26. > Or, an angel.
224

EXHORTATION TO THE GREEKS

being deprived of its connexion with Him, is deprived cHap.
of the truth. Are you not turned into a state of y.* |...
insensibility after the manner of Niobe, or rather— worship

to address you in more mystical language—like the Serie tke

Hebrew woman whom the ancient people called stones

Lot’s wife? This woman, tradition tells us, was

turned into stone on account of her love of Sodom ; #

and by Sodomites we understand the atheists and

those who are devoted to impiety, who are both hard

of heart and without sense. Believe that these

utterances are being spoken to you from heaven.

Do not believe that stones and stocks and birds

and snakes are sacred things, while men are not.

Far rather regard men as really sacred, and take he reany

beasts and stones for what they are. For indeed sacred
ne gs

the timid and wretched among men believe that are men

God cries out through a raven or a jackdaw, but

is silent through man; and they have given honour

to the raven as a messenger? of God, while they Goa’s

persecute the man of God, who neither caws, nor (.°

croaks, but speaks. Yes, alas! they set to work through

with inhuman hatred to slaughter him when he acts

instructs them with reason and human love, and Pi4s

calls them to righteousness, while they neither look

for the grace that comes from above, nor do they

seek to avoid the punishment. For they do not trust

in God, nor do they fully understand His power.

But He whose love for man is unspeakably great, God hates

has also an unbounded hatred for sin. His wrath Sin,and
; punis

breeds the punishment to follow upon sin; on the it

other hand, His love for man brings blessings upon

repentance. It is a most pitiable thing to be deprived

of the help that comes from God. Now the blinding

of the eyes and deafening of the ears are more

225

CLEMENT OF ALEXANDRIA

oe dicons n Kapwots dAyeworépa Tapa, Tas Aowras

83 P.

Too mrovnpob mAcovetias* 7 pev yap avTav adypnrat
THs ovpaviou Tpooopews, 7 be THs Betas pabicews
eoTépyntar. vets dé mpos THY GARnOevav avarnpot
Kat tuddAot pev tov vobdv, Kwhot dé Thy avveow
ovtes ovK GAyetre, OUK ayavaKTEtTE, OV TOV Ovpavov
idetv Kal TOV TOO ovpavod TroLnTiHV | émeOvEHoaTe,
ovdé TOV TOV TavTwv SyLOVpyov Kal TaTépa
akotca. Kal pabeivy e€elntioate, THY Tpoaipeow
TH owTypia ovvdaavtes: eutodwv yap ltoTratae
ovoev TH omevOovTe TpPOs yv@ow eo’, ovK amat-
devoia,! od mevia, ovK adotia, obK aKTnLoavVn:
ovd€e Tis THY OvTWs aAnO7 codiav “ yaAK@ dywoas”’
petadAAdgar evyeTar oddE aLd7}pw" €b yap ToL TAVTOS
uaAAov TobTO ElpynTar*

6 xpynoros €OTL TAVTAXOU OWTNpLos*

¢ \ ~ / / ¢ nN ~ > ~
6 yap Tod dikalov CyrAwTis, ws av Tob avevdeobs
> / b] 7 > > a” A a“ > b} ~
eépastys, dAvyoders, odK ev dAAw TWi 7) ev atTa
ie ~ a / :
[eat ] 37@ Oed 70 poaKdpeov noaupioas, evOa ov avs,
ov Anoris; ov TEtpaThs, GAN’ 6 Tav ayabav ald.os
Oorip. dpa oty elkOTWs wpotwabe Tots opeow
exelvols, ols TA WTA TpPOS TOUS KaTemq0ovTas a a7rO -
\ A
KékAcvorac. “ @uos yap avrtots,’’ dnoiv n ypady,
“ KaTa THY opoiwow Tod opews, Woel daamidos
iA
Kwdhs Kat Bvovons Ta WTa adrhs, 7Tis ovK €lo-
1 @mradevoia Hopfenmiiller. dzadia mss.

2 xpnorés Blass (from Stobaeus, Flor. 37. 6). xpiords Mss.
3 [kat] Barnard. év abr@ «at Dindorf.

«@ Homer, Jliad viii. 534. The phrase, well known, no
doubt, to Clement’s first readers, is used metaphorically.
Cp. the ‘‘sword of the Split ” in Ephesians vi. 17. The

226

EXHORTATION TO THE GREEKS

grievous than all the other encroachments of the cuap.

evil one; for by the first of these we are robbed of

the sight of heaven, and by the second we are
deprived of the divine teaching. But you, though
maimed in respect of the truth, darkened in mind
and deaf in understanding, still are not grieved, are
not pained, have felt no longing to see heaven and
its maker, nor have you sought diligently to hear
and to know the Creator and Father of the universe,
by fixing your choice on salvation. For nothing
stands in the way of him who earnestly desires to
come to the knowledge of God, not want of instruc-
tion, not penury, not obscurity, not poverty. And
when a man has “conquered by brass,” “ or by iron
either, the really true wisdom, he does not seek to
change it. Indeed no finer word has ever been said
than this:

In every act the good man seeks to save.?

For he who is zealous for the right, as one would
expect from a lover of Him who is in need of nothing,
is himself in need of but little, because he has stored
up his blessedness with none other than God Himself,
where is no moth, no robber, no pirate,° but only

x
To be blind
and deaf to
truth is the
worst of
all evils

The way to
God is open
to all

the eternal giver of good things. With good reason, But some

therefore, have you been likened to those serpents
whose ears are closed to the enchanters. “ For their

are like
deaf adders,

who listen

. : ° ono
heart,” the Scripture says, “is after the likeness of persuasion

the serpent, even like an adder that is deaf and
stoppeth her ears, who will not give heed to the

earthly warrior is ever bent on fresh conquests and spoils:
the spiritual warrior finds ‘‘ the true wisdom” a sufficient
prize, and seeks to save others rather than to destroy.
> Menander, Frag. 786 Kock, Comic. Att. Frag. iii. p. 217.
° See St. Matthew vi. 19, 20.

227

oan

84 P.

CLEMENT OF ALEXANDRIA

AKOUVGETAL puvis emadovtwy.’ GaAd’ dtpets ve
katemaabnre TV dypidrnta? Kat mapadegacbe TOV
NLEpOv Kal nLeTEpOV Adyov Kal Tov lov dmomru-
care TOV _SnAntapiov, omws OTe pdAdvoTa vpiv THY
plopay, Ws éKeivols TO Yipas, ¢ atroévoacbat S067.
‘Axovoaré pov Kal p71) TO ara damoBvanre pinde
Tas akoas amoppagyre, aA eis vobv Bddeobe Ta
Acyopeva. kahov € €oTt TO dappakov Ths abavacias:
oTnGaTE TOTE Tovs 6AKovs TovVs EpmyaTikoUs. “‘ ob
yap €x8pot Kuptou xobv_ Acifovor, ” dnaiv [7 ypady
Aéyer| * dvavevoare Ths yhs eis aidépa, avaPrébare
els ovpavor, Oovpdcare, mavoacbe KapadoKoovTES
Tov Sikaiwy THY wWTépvav Kal “Thy OdoV Tis
aAnbeias”’ éurrodilovtes: Ppoviior yéveo0e Kat
aBAaBets: TaX0L jTov 0 KUptos amhorntos div
SwpnceTa TTEpOV (1rrep@oar mporjpyntat Tovs ynyE-
veis ), iva 57) Tovs XnpapLovs KataAeimovTes olKnonre
TOUS ovpavous. povov e€ oAns Kapdias jeravor-
ower, ws oAn Kapdig Suv Oijvae Xwpijoae TOV Deov.
“ eAmioare em avrov, oqct, “doa ovvaywy?
Aaod, EKXEETE eveoTrLov avToo maoas Tas Kapolas
Dua. Tpos TOUS KEvovs Tijs movnpias A€yeu" énect
Kal Sucaroovy7s mAnpot | aiorevoor, avOpwrre, av-
Opa Kal Je: miotevoov, avOpwre, TO mabovre
Kal Tpookvvoupevey. beQ Cave morevoaTe ot
Sod)or TO vEeKp@- mdvres dvOpwror TuoTEvoaTE
pLovw T@ TavTwv avOpurrav bed: moTEvOaTE Kal
ycbov AdBete owrnpiav: “ exinticare Tov bedy,

1 dypiornta Heyse. ayidrnTa Mss.
2 [n ypagdh Aéyer] Mayor.

a Psalm lviii. 4, 5. 6 Psalm lIxxii. 9.
228

EXHORTATION TO THE GREEKS

voice of charmers.’’* But as for you, let your wild- cHap.
ness be charmed away, and receive the gentle Word *
we preach, and spit out the deadly poison, in order

that as fully as possible it may be given you to cast

off corruption, as serpents cast their old skin.

Listen to me, and do not stop up your ears or shut Cease to.
off your hearing, but consider my words. Splendid ae
is the medicine of immortality ; stay at length your
serpent-like windings. For it is written: “the
enemies of the Lord shall lick the dust.” ® Lift up
your head from earth to the sky, look up to heaven
and wonder, cease watching for the heel ° of the just
and hindering “the way of truth.’@ Become wise
and yet harmless;¢ perchance the Lord will grant
you wings of simplicity (for it is His purpose to
supply earth-born creatures with wings)’ in order
that, forsaking the holes of the earth, you may dwell
in the heavens. Only let us repent with our whole
heart, that with our whole heart we may be able to
receive God. “ Hope in Him,” the Scripture says,

“all ye congregations of people; pour out all your
hearts before Him.”2 He speaks to those who Become
are empty of wickedness; He pities them and fills °™*y,°t

wickedness,

them with righteousness. Trust, O man, in Him and be.
. - : filled with
who is man and God; trust, O man, in Him who righteous.

suffered and is adored. ‘Trust, ye slaves, in the living "5s

God who was dead. Trust, all men, in Him who

alone is God of all men. ‘Trust, and take salvation Life is the
for reward. “Seek after God, and your soul shall Re oe

¢ Genesis iii. 15: Psalm lv. 7 (Septuagint).
@ 2 St. Peter ii. 2.
e¢ See St. Matthew x. 16.
? See Plato, Phaedrus 248 c, and elsewhere,
9 Psalm lxii. 8.

229

CLEMENT OF ALEXANDRIA

CAP. Kal Cyoerar 7» ux? tudv.” O exlnT@v TOV Beov
THY iotav ToAuTpaylWwovet owTnpiav: et pes Tov Geov,
eels TV Cony. CnTjowpev ovr, iva Kat Criowperv.
6 puolos Tis ebpecews Cw) Tapa. Dea. i“ ayan-
Ndacbwoav Kat edppavOnrwoay emt gol TAVTES Ob
Cyrobvres GE Kat Acyérwoav dua TavtTds, weyaduv-
Ontw 6 Oeds.”’ Kados tvyvos Tob Geot aGavatos
diofpconos, Sucaoovvy) olKodopovjievos, ev @ TA
Adya Tis aAnfetas eyKeyapakTat. moo yap ad-
Aaxobe 7 uy) ev awdpovr tbuyh Sucaroavyny € EY YPATrTEOV ;
mod ayaa 5 aida d€ mod; mpadtyTa Sé 70d;
TavTas, oleae, Tas Geias iaees evaTrooppaytoape-
VOUS Xp) TH pox KaAov adeTiprov oopiav jyetobae
Tots ep coc Tob Biov Tpametot [Lépos, Opov
TE THY adr + arcdpove curnpias codpiav voile:
dv iv dyabol péev matépes Téxvwv of TH Tratpt

mpoadedpajinKoTEs, ayabot d€ yovetow viol? of
TOV ULOV VEVONKOTES, ayafot dé avdpes yuvarKk@v
ol jeep Levor Tob vupdiov, ayalot dé oikeTav
EOTTOTAL OL Tijs eoxaTns dovAcias Achutpwpevor.

"Q. pakapiitepa tris ev avOpwmos mAavns 7a
Onpia- eTTLVE LET AL THY ayvouay, os dpets, ovx
bmoKkpiverar de Ty aAjnGevav: odK €oTt Tap advTois
KoAdkwv yévn, od Serovdayrovotow tybves, ovK
e(dwAoAatpet TA Gpvea, Eva povov eKTAnTTETAL TOV
ovpavor, emet Oedv vojoa py Svvatar amnfuwpeva
tod Adyov. er’ odK aicydvecbe Kat TOV adAdywv
odds avtods ddoywrépous TemoinKdTes, Ot da TO-
covTwy HALKL@V ev aBbedtyTL KaTaTEeTpLple; Traides

1 tiv airyy Mayor. ov adrov Mss.
2 yovetow viol Potter. -yovets vidowv MSS.

4 Psalm lxix. 32. 6 Psalm Ixx. iv.
230

EXHORTATION TO THE GREEKS

live.’* He who seeks after God is busy about his crap.
own salvation. Have you found God? you have *
life. Let us seek then, that we may also live.

The reward of finding is life with God. “Let all

who seek Thee be joyful and glad in Thee, and let

them say always, God be exalted.”® A _ beautiful rhe best
hymn to God is an immortal man who is being built hymn to God
up in righteousness, and upon whom the oracles of who has
truth have been engraved. For where else but in a Vth
temperate soul should righteousness be inscribed ? or

love, or modesty, or gentleness? We ought, I think,

by having these divine writings stamped deeply into

the soul, to regard wisdom as a noble starting-point,

to whatever lot in life men turn, and to believe that

the same wisdom is a calm haven of salvation. For pivine

it is because of wisdom that they whose course has Gna

led them to the Father are good fathers of their faithfully
children; that they who have come to know the Ante
Son are good sons to their parents; that they who

have been mindful of the Bridegroom are good
husbands of their wives; that they who have been
ransomed from the deepest slavery are good masters

of their servants.

Surely the beasts are happier than men who live Beasts are
in error! They dwell in ignorance, like you, but ue eeEee
they do not falsely pretend to truth. Among them idolaters
are no tribes of flatterers. Fishes do not fear
daemons; birds do not worship idols. One heaven
alone they marvel at, since God they cannot come
to know, having been deemed unworthy of reason.

When you think of this, are you not ashamed to
have made yourselves less reasonable than even
the creatures without reason, you who have wasted
so many stages of life in atheism? You have

231

CAP.
x

85 P.

CLEMENT OF ALEXANDRIA

yeyovate, elra peipakia, elra epyBou, elra avdpes,
xpnarot S€é oddémote. Kav TO yhpas aidéoOnTe, emt
Svapais tod Biov yevopevor owhpovicate, Kav emt
téXeu Tod Biov Tov Oeov emiyvwte, ws 8 TO TEAOS
div Tob Biov apyiyv dvaAdBou cwrypias. ynpdoare*
mpos Sevardayoviay, véor adixeobe mrpos Feoo€Bevav:
maidas akdKous eyepwel Deeds. 6 pev odv “AOnvaios
tois LdAwvos éréabw vopois Kat 6 “Apyetos tots
Dopwrvéws Kal 6 Lmapridtyns tots AuKovpyou, €t
Sé ceavTov avaypdders TOO Deo’, odpavos | ev cot
matpis, 6 S€ eds vouoberns. tives 5é Kal ob
voor; “od dovetaes, od potyevcets, od matdo-
Ab0opices, od KrKfers, od pevdopapTupHcets, aya-
mice KUpLov TOV Dedv Gov.” etal dé Kal TOUTwWY
Ta TapaTAnpwpara, Adyror vopoe Kal yor Adyor ev
atbtais éyypaddpevor tats Kapdias: “‘ ayamyoets
Tov mAnoiov gov ws aeavTov,” Kal “7 TUrTOVTL
Ge eis THY olayova mapexe Kal THY GAAnY,” Kal
“odx embuuroets, emOvpia yap LoVvn wewolxevKas.”
mdaw yoov dpewov tots avOpwmois Too TUyxavew
Tav émOupudv apynv pndé éemiOvpety ebéhew av
pun) Set.

"AAN’ ders pev TO adoTynpov THs GwTypias v70-
eve od Kaptepeite, Kabamep d€ THY attiwy Tots
yruKéow Hdopeba Sia THv AevdTHTA THs Hdovijs

A \

mpoTy@vres, tatar dé Huds Kal vyidler Ta TUKPA

1 éynpdcatre Wilamowitz: Stahlin.

a See Exodus xx. 13-16; Deuteronomy vi. 5. For the
added commandment ‘‘ Thou shalt not corrupt a boy ” see
the Teaching of the Twelve Apostles ii. 2; Epistle of Barnabas
xix. 4, The prevalence of this vice in the early centuries of
Christianity doubtless led to the insertion of the precept.

232

EXHORTATION TO THE GREEKS

been boys, then lads, then youths, then men, but cnap.
good you have never been. Have respect to your *
old age; become sober now you have reached the
sunset of life; even at the end of life acknowledge
God, so that the end of your life may regain a
beginning of salvation. Grow old to daemon-
worship; return as young men to the fear of God ;

God will enroll you as guileless children. Let

the Athenian, then, follow the laws of Solon, the
Argive those of Phoroneus, and the Spartan those of
Lycurgus, but if you record yourself among God’s
people, then heaven is your fatherland and God your
lawgiver. And what are His laws? “Thou shalt God's
not kill; thou shalt not commit adultery; thou shalt Children,
not corrupt a boy; thou shalt not steal; thou shalt God's laws
not bear false witness ; thou shalt love the Lord thy
God.” * ‘There are also the complements of these,

wise laws and holy sayings inscribed in the very
hearts of men; “Thou shalt love thy neighbour as
thyself,’ ® and, “to him that smiteth thee on the

one cheek, offer also the other,’”’ and, “thou shalt

not lust, for lust by itself is an act of adultery.” 4
How much better is it for men not to have the least

wish to lust after forbidden things, rather than to
obtain the object of their lusts ?

But you do not patiently endure the severity of The way of
the way of salvation. Nevertheless, just as we take oe
delight in sweet foods, preferring them because they but good
are smooth and pleasant, and yet it is the bitter”
medicines, rough to the taste, which cure and restore

> Leviticus xix. 18, and often in New Testament.
e St. Luke vi. 29.
@ See St. Matthew v. 28.

233

86 P.

CLEMENT OF ALEXANDRIA

TPAaXVVOVTO. THY atofnow, aAAa Tovs aobeveis TOV
oTOpaxov pobvvvow n TOV pappakey avornpia,
ovTws mee peev Kal yapyaniler 1 ovv7 eva, add’ 7
pev ets TO Bapabpov whet, 7 ovr Gea, n de ets
ovpavov avayet, 7 adrnfea, “ Tpaxeta a pev TO
mpaTov, “GAA? aya KOUpoTpogos [+ eae oem) pev
7 yuvatkwvitis avTn, cwppwv dé 7) yepoucia: ovde
€oTL Ovompoouros ovde advvatos AaBetv, add’ éorw
eyyuTaTw évoixos! yudv, 7] gnow a.iviTTOMeEVOS
6 mavaoodos Mavojs, Tpiot tots Kal? *uds ev-
SvauTenpevn fepect, ““yepot Kal ordpate Kal
Kapdia.’ atpuBodov tobto yrvyjatov Tpici Tois maou
oupTAnpoupevns: TAS: adnfeias, BovdAF kal mpager
Kal Aoye pnde yap Tode deiatve, pi} oe Ta
moh\a Kat emitepTh pavralopneva? apednrat codias:
avTos EKOV darepByon Tov Anpov THs ovvn betas,
Kabamrep Kal ot 7a ides Ta ab¥ppata avdpes VEVOpLEVOL
amréppupav, _Taxee pev 57) avutrepBAjTw evvoig TE
EUTpooiTw 1) Ovvapis 7 n Oeixr emAduupaca THY ynv
GwrTyplov amépuatos évérAnoe | To mav. ov yap
av ouTws ev oAiyw Xpove TooovTov epyov avev Oeias
Kop.vo7js eSyvucev 6 6 KUplos, oper KaTagppovovjLevos,
Epyw TPOOKUVOUJLEVOS, O xabdpovos Kal owr7pLos
Kat petAixtos, 6 Hetos Adyos, 6 davepwratos dvTWwS
feds, 6 TH SeomdTHn TH&V dAwy eEvowbeis, STL Fv
vios adtob Kai “6 Adyos Hv ev TH Oe@,”’ ov Ste
1 évo.xos Markland. éy oikovs Mss.
2 gavrafoueva Stihlin. gavrafduevoy mss.

4 The epithets are applied by Homer to Ithaca. See
Odyssey ix. 27.

» Having compared truth to Ithaca, the home of
Odysseus, Clement goes on to divide it into two parts,
sanctity and prudence, one being represented by the women’s

234

EXHORTATION TO THE GREEKS

us to health, the severity of the remedies strengthen- CHAP,
ing those whose stomachs are weak; so custom
pleases and tickles us, but thrusts us into the pit,
whereas truth, which is “rough” at first, but a
“ goodly rearer of youth,” % leads us up to heaven.
And in this home of truth, the chamber of the
women is the abode of sanctity ; while the assembly
of the old men is prudent.? Nor is truth hard of Nor is it
approach, nor impossible to grasp, but it is our inner- “" *
most neighbour, dwelling, as the all-wise Moses darkly
says, in the three parts of our being, “hands and
mouth and heart.”* This isa genuine symbol of truth,
which is made complete by three things in all, by
purpose and action and speech. And be not afraid’ Once found
of this, that the many delights of the imagination bales se
may draw you away from wisdom; of your own for custom
accord you will willingly pass beyond the childishness
of custom, just as boys throw away their playthings
on reaching manhood. With a swiftness beyond The whole
parallel and a goodwill that is easy of approach, the “'4is,
divine power has shone forth upon the earth and with this
filled the whole world with the seed of salvation. sak
For not without divine care could so great a work
have been accomplished, as it has been in so short
a time by the Lord, who to outward seeming is Greatness of
despised? but in very deed is adored; who is ‘® Wr"
the real Purifier, Saviour and Gracious One,’ the
Divine Word, the truly most manifest God, who is
made equal to the Master of the universe, because
He was His Son and “the Word was in God.’ /
chamber, the other by the council of old men. Perhaps,
too, there is an allusion to the chastity of Penelope and the
prudence of Odysseus.

¢ Deuteronomy xxx. 14. 4 See Isaiah liii. 3.

¢ Titles of Zeus. 4 St. John i. 1.

I 235

CLEMENT OF ALEXANDRIA

CAP. TO TP@TOV mpoexnpvy On, amvoTy Gets, ov” OTe TO
* dvOperrov mpoowrretov avaAaBav Kat capKi ava-
TAacdLevos TO GWTIpLov Opaya Tis avopwndrnros
drreKptveTo, ayvonfeis: ‘yyjovos yap my dywvearns
Kat Tob TAdopmatos avvaywrioTis, TaytoTa dé Els
mavtas avOpurrous diado0bels Oarrov jAtov e€ avris
avateiAas THs TAT PLKNS Bovajoews, pgora mpety
ereAapuipe TOV feov, olev Te Hv avtos Kal os nV,
du dv edidagev Kai evedelEato, TapacTyodpevos,
6 omovdopopos Kal duahAaxrijs Kal CWTHp NL@v
Adoyos, my Cworrovos, eipnvikyn, emt mav TO
Tpoowmov Tis ys xeomevos, dv Ov ws Eos
el7elv TA TAaVTA 707) TEeAayos yéyovev ayalav.

Mixpov dé, et BovrAa, avwhev aOper tiv Oeiav
evepyeoiav. 6 mp@tos [ote ]+ ev mapadelow emrarle
AeAvpévos, eel madiov jv tod Oeod- ore be
drromimreny * 00v"n (ogus dAAnyopetrat nOSov2) ETL
gene épTovoa, Kakia ynivyn, eis vAas Tpe-
dopevy *) TapijyeTo emBupiiaus, 6 Tats dvdprCouevos
amevBetg. Kal ‘Tapaxovoas TOO TOT POS 7 HOXVVETO TOV
fedv. olov tayvoev ndov7n: 6 &° amAdtyta Aedv-
uévos avOpwros dpaptia edpéOn Sedeuevos. TaYV
deonOv AGoat TobTov 6 KUptos abOis AOEAnoEV, Kat
capkl évdeleis (uvatypiov Oeiov tobro) Tov odw
exetpwoato Kal Tov TUpavvoy édovAdcaTo, TOV

1 [oré] Stiihlin. 67é wey Dindorf. ére jv Markland.

2 bromimrwy Schwartz. baémurrev MSS.
3 orpepouévn Heyse: Stihlin.

EXHORTATION TO THE GREEKS

When at the first His coming was proclaimed the cnap,.
message was not disbelieved; nor was He unrecog- *
nized when, having assumed the mask of manhood

and received fleshly form, He began to act the drama

of salvation for humanity. For He was a true Heis the
champion, and a fellow-champion with His creatures ; aes of
and, having been most speedily published abroad to humanity
all men,—for swifter than the sun He rose from the

very will of the Father—He readily lighted up God

for us. Through His teachings and signs He showed He has
whence He came and who He was, namely, the Drought
Word our herald, mediator and Saviour, a spring of blessings
life and peace flooding the whole face of the earth,

thanks to whom the universe has now become, so to

speak, a sea of blessings.

Now consider briefly, if you will, the beneficence Man was
of God from the beginning. The first man played aoe
in Paradise with childlike freedom, since he was a 2nd free
child of God. But when he fell a victim to pleasure But he fell
(for the serpent, that creeps upon the belly, an saa
earthy“ evil, reared to return to matter, is an allegory
for pleasure), and was led astray by lusts, the child,
coming to manhood through disobedience and refus-
ing to listen to the Father, was ashamed to meet
God. See how pleasure prevailed! The man who
by reason of innocence had been free was discovered
to be bound by sins. The Lord purposed once again
to loose him from his bonds. Clothing Himself The Lord
with bonds of flesh (which is a divine mystery), He foo ies" |

subdued the serpent and enslaved the tyrant death ; set man free
from sin

« Because it feeds on earth ; cp. Genesis iii. 14.

237

87 P.

CLEMENT OF ALEXANDRIA

Oavarov, KQL, TO mapadogoraroy, exetvov Tov avOpw-
Tov TOV 750v7 metrAavnpevov, TOV TH POopa dedepe-
vov, xepatv n7Awpevas cderée AceAvpevov. a) Oavpa-
Tos puoTiKod: KéKAtTaL ev 0 KUpLos, avéoTn dé
avOpwros Kal 6 €k TOO Tapadetcov Teawy peilov
drakons GOAov, odpavovs, amoAapBdaver. 51d pow
doKel, eet adTos HKev ws 7ULds ovpavdbev 6 Adyos,
Huds em avOpwrivny tévar 7) xphvat didacKkadlav
ett, A€rvas Kat tHv adAnv ‘EAAdéa, mpos d€ Kal
’Twviav ToAuTpaypovobyTas. el yap nLtv [6] 1 §-
daoKadros 6 TAnpwoas Ta mavro. duvdjeow ayias,
Snpvoupyia owrnpig evepyeota vopo|Gecia pop -
Tet ddackadia, TavTa vov 0 duddoxahos KaTnxet
Kal TO 7Gv faa "AOfvar Kat “EAAas yéyovey TH
Adyw. od yap 57 pvOw prev emioteveTE TOLNTLKD
TOV Mivw Tov Kpijra tod Atos dapioTny dvaypapovrt,
7p pds d€ amuotnoete pabntas Jeot yeyovoras, THY
ovTws adn OA codiav eTavypnuevous, 7] nv ptAoccodias
akpou ovoyv nvi€avto, ot d€ Tob Xpiorod pabnrat
Kal KaTewAjpact Kal avexnpvéav. Kai 51) Kal 74s,
ws mos elmety,2 6 Xptoros od pepilerar: ove
BdapBapds éorw ovre “Jovdatos ote “EAAny, ovK
appev, od Onrv: Katvos d€ avOpwros Feot mvevpatu
ayliw eTaTreTrAAacpEvos.

Ei? ai pev adda ovpBovdai te Kat brobjKar

1 [6] Heyse.

2 Stahlin, following Schwartz, suspects an omission
between eleiy and 6 Xpicros. '

@ It is possible that the Greek means only ‘‘ with hands
unloosened.” But the outstretching of Christ’s hands upon
the cross was a familiar thought to the Christian Fathers,

238

EXHORTATION TO THE GREEKS

and, most wonderful of all, the very man who had cuap,
erred through pleasure, and was bound by corruption,
was shown to be free again, through His outstretched
hands.“ O amazing mystery! The Lord has sunk Man gains
down, but man rose up; and he who was driven from jore than
Paradise gains a greater prize, heaven, on becoming
obedient. Wherefore it seems to me, that since the The Word
Word Himself came to us from heaven, we ought no /fom heaven
longer to go to human teaching, to Athens and the rest teacher
of Greece, or to Ionia, in our curiosity. If our teacher
is He who has filled the universe with holy powers,
creation, salvation, beneficence, lawgiving, prophecy,
teaching, this teacher now instructs us in all things, and
the whole world has by this time become an Athens
and a Greece through the Word. For surely, after
believing in a poetic legend which records that
Minos the Cretan was “a familiar friend of Zeus,” ® you
will not disbelieve that we, who have become disciples Christians
of God, have entered into the really true wisdom Suan
which leaders of philosophy only hinted at, but which
the disciples of the Christ have both comprehended
and proclaimed abroad. Moreover, the whole Christ,
so to speak, is not divided ; there is neither barbarian
nor Jew nor Greek, neither male nor female, but a
new man transformed by the Holy Spirit of God.¢

Further, all other counsels and precepts, as, for

and is alluded to by Justin (I. Apol. 35) and by Irenaeus
(v. 17. 4), though the word used in each of these passages
is éxrelvw and not ad7\éw. Basil uses a2rdéw in this connexion ;
cp. In Psalm. alv. p. 272, ** having his hands outstretched
(77\wuévas) in the manner of the cross.” Perhaps Clement
wishes to suggest both meanings.

> Homer, Odyssey xix. 179.

¢ See 1 Corinthians i. 13; Galatians iii, 28; Ephesians
iv. 24; Colossians iii. 9-11.

239

CLEMENT OF ALEXANDRIA

CAP. Aumpat Kal TreEpt Ta el pepous eloiv, et YOpNTEor,

88 P.

el ToAurevTEéov, el TraLdomoLnTEOv* eaBoAur) de a dpa
TpoT pom) povn KaL _Tpos oXov bn Aady TOV Biov, € ev
TavTl KaLpa, ev mon TeptoTdoet Tos TO KUPLU-
TATOV tédos, TH Cony, ovvretvovea 7 OeooeBeva:
Kal’ 6 Kat povov emavayKés €or Civ, wa Cyow-
aa, / / y2 ¢€ 7,
pev aet: dtrocodia dé, 4 dacw ot mpechUrepor,
/ / > / / >/
moAvypovids é€ate avpBovdAy, aodias aidvoy pvy-
atevopevn Epwra: “‘ évtoA; dé Kupiov THAavyys,
/ > / ”) > yA \ /
dwrilovoa oddbadpovs.’ amdAaBe tov Xpuorov,
amoAaBe To BAérew, arroAaBé cov To das,

vy ) > > \ \ ] \ \ A
odp €d ywackors nev Oeov noe Kat avdpa.
4

“aqobewos’’1 6 Adyos 6 dwricas Huds “‘ dirép
ypvotov Kat AiBov tijwov: yAvKUs* eat brEp perc
Kat Knplov.”” mas yap od Tofewwos 6 Tov Ev GKOTEL
KaTOpwpvy|Levov vobv evapy) TounodLevos Kal TO

dwopopa’’ THs puxis amoguvas © Oppata.” ; Kal
yap WoTep “ WAtou per) ovTos eveka, Tov aAAwy
doTpwv vvé av Hv TA TaVTA,” OUTWS Et [47) TOV Adyov
éyvwpev Kal ToUTW KaTnvydoOnuev, oddev av TOV
OLTEvopLeveny opvidwy édevropeBa, ev OKOTEL TUALvo-
jevou Kal Bavatw TPEPOMEVOL. Xwpyowpev TO pas,
iva Xwpy cwpev TOV Oeov: Xwpyowpev TO Ps Kal
pabytrevowpev TH Kupiw. TOOTS ToL Kal ET7yyeATaL

1 rodewds—yruxvs Mayor (see Psalm xviii. 11 Sept.).
yAuKis—n ofeu os MSS.

= Compare this with what Clement says about the ‘short
way ” of the gospel preaching, pp. 173 and 217.

> Psalm xix. 8. ¢ Homer, Iliad v. 128.

@ Psalm xix. 10.

¢ Compare Plato, Timaeus 45 B.

‘ Heracleitus, Frag. 31 (Bywater), 99 (Diels).

240

EXHORTATION TO THE GREEKS

instance, whether a man should marry, or take part cHap,
in politics, or beget children, are of small account ~*!
and of special application. The exhortation that Piety is
alone would seem to be universal, and concerned eel
plainly with the whole of existence, reaching out in precept
every season and every circumstance towards the
supreme end, life, is piety towards God. And it is A life of
only necessary to live according to piety, in order to Pietyen
obtain eternal life ; whereas philosophy, as the elders life
say, is a lengthy deliberation, that pursues wisdom

with a never-ending love. But “the commandment

of the Lord shines afar, giving light to the eyes.” ®

Receive the Christ; receive power to see; receive The Word

thy light ; eke hi
Thus shalt thou well discern who is God and who is but
mortal.¢

The Word who has given us light is “to be desired

above gold and precious stone; He is sweet above
honey and the honeycomb.” 4% How can we help
desiring Him who has made clear the mind that lay
buried in darkness, and sharpened the “ light-bearing
eyes”’° of the soul? For just as “if the sun were Without
not, the world would have been in perpetual night, Fe have
for all the other heavenly bodies could do”; so been in
unless we had come to know the Word, and had See
been enlightened by His rays, we should have been

in no way different from birds who are being
crammed with food, fattening in darkness’ and
reared for death. Let us admit the light, that

we may admit God. Let us admit the light, and
become disciples of the Lord. This is the promise

9 The same simile occurs in Philostratus, Life of Apollonius
iv. 3.

241

CLEMENT OF ALEXANDRIA

~ \ A a A
CAP. T@ TaTpt “‘Sunyjoopat TO dvopd gov Tots adeAdots
> / > , e / ”) 4
jou: ev peow exkAnotas dpvijow ce. vpvngov
Kat Suyynoal ou Tov Tratépa cov Tov Geo: awoet
gov Ta Sinyhpata, Tawdevoet Le 7) O71). WS WEXpL
viv érAavwpnv Cnt@v tov Oedv, eet b€ we dwr-
A \ ~ \
aywyeis, KUple, Kal TOV Deov edpicoxw dia God Kal
Tov matépa amoAapBavw mapa ood, yivouat cov
/ > \ \ > \ ? > /
avyKAnpovopuos, eet TOV adeApov odK ErnaxUvOns.
> > ~
AddrAwpev odv, abéAwper tiv AHOnv THs aAnOetas:
A
Tv ayvovay Kal TO GKOTOS TO euTTObwWY ws ayAvV
disews KaTayayovTes TOV dvTWws dvTa Deov émomTEU-
cwev, TavTHVY adT@ TPATov avupvioavtes THV
duviv ‘yatpe dds’’> PHs piv €€ ovpavod tots
o, ~ /
ev OKOTEL KATOPWPLYLLEVOLS Kal ev oKLG BavaTou
/ > / ¢ / y /
KatakekAevopevors e€éAapev 7Alov Kabapwrepov,
~ ~ ~ ~ aA /
lwijs tis évrad0a yAvKutepov. Oo dds exeivo Cw
> >/ 7 / > ~ ~ ¢€ \
€oTw aidios, Kat doa petetAndev adtod, CH, vv
\ ) a A ~ \ / \ \ /
Sé edAaBetrar ro das Kal Svvovoa dia Tov PdBov
TAapaxwpEel TH HWepa Kuplov: Ta TaAvTA POs akoiwy-
Tov yeyovev Kal 7) OUats eis avatoAnv mEpteoTHKEV.
TodTo 4 KTicws 7% Kawi) BeBovAnta: 6 ‘yap Ta
/ 4 ce , ¢ pains BS ge
mavta Kaburmedwv “ duKacoat¥vns Atos’ em Lons
mepiTone? tiv avOpwrdTnTa, TOV TAaTEpa pYyLovpeE-
“A CS gee ee | / > / > / A ¢
vos, ds “‘ ént mavras avOpwrous avarédAeu Tov 7ALov
? a?) \ / \ / ~ 3 ,
abtod,” Kal katapexaler THY Spdcov THs aAnGetas.
odtos tiv Stow els avatoAny petyyayev Kal TOV
Odvarov eis Gwijv aveotatpwoev, e€apracas d¢ Tis
dmwaAelas tov dvOpwrov mpocexpeuacev aifépr,
1 els dvatoNiw mepiéornxey Wilamowitz. dvarodn wemiarevKev
MSS.
PE a Neen a se ee, Ys ee
¢ Psalm xxii. 22. > See Romans viii. 17.
¢ See Hebrews ii. 11.
242

EXHORTATION TO THE GREEKS

He has made to the Father; “I will declare Thy cpap.
name to my brethren; in the midst of the congrega- ee
tion will I sing praises to Thee.” % Sing praises, and FE
declare unto me God Thy Father. Thy story shall
save, Thy song shall instruct me. Until now I was
erring in my search for God, but since Thou, Lord,
dost become my guiding light I find God through
Thee, I receive the Father at Thy hands, I become
joint-heir ® with Thee, since Thou wert not ashamed
of Thy brother.¢

Away then, away with our forgetfulness of the Let us then
truth! Let us remove the ignorance and darkness (aie
that spreads like a mist over our sight ; and let us and dark-
get a vision of the true God, first raising to Him this
voice of praise, “ Hail, O Light.” Upon us who lay
buried in darkness and shut up in the shadow of
death? a light shone forth from heaven, purer than
the sun and sweeter than the life of earth. That The night of
light is life eternal, and whatsoever things partake es Se
of it, live. But night shrinks back from the light, aegis
and setting through fear, gives place to the day of
the Lord. The universe has become sleepless light
and the setting has turned into a rising. This is what This is the
was meant by “the new creation.” ° For He who poe arte
rides over the universe, “ the sun of righteousness,’ / aT eee
visits mankind impartially, imitating His Father, who
“causes His sun to rise upon all men,” 9 and sprinkles
them all with the dew of truth. He it was who Manis.
changed the setting into a rising, and crucified death earth to
into life; who having snatched man out of the jaws "®ve"
of desemaisn raised him to the sky, transplanting

4 See Isaiah ix. 2 (St. Matthew iv. 16 and St. Lukei. 79),
¢ Galatians vi. 15. (Revised Version margin.)
4 Malachi iv. 2. 9 St. Matthew v. 45.

12 243

CLEMENT OF ALEXANDRIA

car. petapuTevwv THY plopav ets apGapotav KaL yay

89 P.

* peraBddAay els ovpavovs, 6 Tob Geod yewpyos,
‘bebe onpaivey, Aaovds 8° emt epyov”’ ayaBov
" €yelpwy, yy oKov Brorouo * dAyfivob, Kat TOV

péyav OVTWS Kal Oetov Kal dvagdatperov Too TATpOS

KAfjpov XapeCopevos mp, ovdpaviw dudacKadta Deo-

TOL@V TOV avOpwrov, ‘ 81d0vs VO|LOUS ets TV
Sudvouay avTa@v KaL emt Kkapotay ypapav avrouvs.

”
Tivas droypager vo[ous ; a OTL mavres €LOOVTAL TOV

€OVv amo putKpod ews peyadou, Kal iAews, gnow o 0
Oeds, “ Egopat avdtots Kat tev dyuapTecv ad’Tav ov
pn povnoda.”’ deSdpeba TOUS VO[MoUS Tijs luis,
mero @ev TpOTpETropEven bee, pudbwyev adrov, iva
iAews H, aTod@pev Kat a) Seopere pucov «v-
ydptorov evmabeias, ofdv te evolKtov [rv €v-
o¢Bevav|* 7H Oe tis evtabOa evoixjoews.

voea yaAKkelwv, éxaTtouBov évveaBoiwv.
p > tid

oAlyns miotews yy cor didwor THY TocadTHV
yewpyety, vowp mivew Kal ado mAetv, aépa dva.-
mveiv, Top drroupyety, KOGLOV olKety: evTedUer eis
odpavods aTroLKiav orethacBat GOL OVYKEXwWpPHKEV
Ta peyana TadTa Kal tooabra cou Snpoupy Tn pLara
Kal Xaplopara oXriyns TLOTEWS peplobwker. aie
of pLev Tots yono TETLOTEVKOTES Ta TEplamTa Kal
Tas emaoldas ws awTnpiovs dev amodéxyovTat,
tyets b€ od BovAcobe Tov odpaviov adrov Trepiaysa-
ofa, Tov cwrHpa Adyov, Kal TH EeTwdH TOD Oeod

1 evrrafelas Mayor. evrddecay Mss. evweldecav Heyse.
2 [ri edoéBevay] Heyse.

244

EXHORTATION TO THE GREEKS

corruption to the soil of incorruption, and transform-
ing earth into heaven. He is God’s husbandman,
“who gives favourable omens, and rouses the people
to a work” that is good, “reminding us of the true
livelihood,’ * and granting to us the Father's truly
great, divine and inalienable portion, making men
divine by heavenly doctrine, “ putting laws into their
minds and writing them upon the heart.” ® To what
laws does He allude? “That all shall know God
from the small to the great; and,” God says, “I will
be gracious to them and not remember their sins.” ?
Let us receive the laws of life; let us obey God
when He exhorts us; let us learn about Him, that
He may be gracious; let us render Him (though He
is in need of nothing) a recompense of gratitude for
His blessings, as a kind of rent paid to God for our
dwelling here below.

Gold in exchange for brass, a hundred oxen for nine’s worth.¢

At the price of a little faith He gives thee this
great earth to till, water to drink, other water to
sail on, air to breathe, fire to do service, and a world
to dwell in. From hence He has granted thee power
to send forth a colony into heaven. All these great
works of creation and gracious gifts He has let out
to thee in return for a little faith. Again, men who
believe in wizards receive amulets and charms which
are supposed to bring safety. Do you not rather
desire to put on the heavenly amulet,? the Word
who truly saves, and, by trusting to God’s enchant-

@ These words are quoted from Aratus, Phaenomena, 6-7.
> Jeremiah xxxi. 33, 34 (quoted Hebrews viii. 10-12).
© Homer, /liad vi. 236.
4 See Plato, Charmides 157 a.

245

CHAP.
XI

Knowledge
of God is
possible
for all

God’s gifts
are ours for
a little faith

The Word
is the only
amulet that
can save
from sin

CLEMENT OF ALEXANDRIA

a. TuoTEvouyTEs dmadaynvar pev malay, & 57) wuy7s
/

90 P.

voool, arroomacbjvat d€ dyaprias ; ; Odvatos yap
didios a apaptia. % TéAcov vwdol Kal i ruprot Kabarrep
of omdAaKxes ovdev ado 7 éobiovtes ev oKOTw
Suaitdobe, TE pLKATAppeoVvTEs TH plopG. add’ gorw,
€OTW 7, aAnfeva 7 Kekpayvia ‘éK oKOTOUS pas
Adprper.”” Aapapares ovv ev 7@ GTO KE K PULL LEVD TOU
dvOpusrou, év TH Kapdia, TO das, Kal THS yracews
at aKTives dvareharwoay TOV €yKEKPUpLLEVOV EVOOV
exdaivovoat Kal amootiABovoa avOpwrov, Tov pa-
On7tnv tot dwrtds, Tov Xprorod yvwpysdv Te Kat
ovykAnporopov, udALoTa émrevday TO TYLLWTATOV Kal
oeBacpiwratov evoeBet Te Kal ayad® madi ayabod
TaTpos Ovopa eis yy@ow adikntat, mpooTaTToVTOS
yma Kal T@ Tal eyKeAevopevov TA GwTHpLa. O
dé meopuevos atdT® Kata mavta 67) mAeovenTet:
ETETAL TO Od, metBerac TO marpl, eyvw TrAavedrevos
avrov, jydanoe tov bedv, aydance TOV mAnotov,
emArjpwoe THY evtoAny, 70 GOAov emlyret, tHv
émayyeAlav amatret.

Ilpoxertar 5€ det TH Oe rHv avOparwv ayéAnv
owlew. tavTn Kal Tov ayalov moméva 6 ayabos
améatetvev Beos: amAwaas S€ 6 Aoyos THY adAjOeav
éderEe Tots avOpwtrots TO vibos THs GwTyplas, O7wWs
n | wetavoncavtes owldow 7 py) UraKovcayTes
Kpl@ow. totto Tihs SiKavoovvns TO KypVyp_LA,
drrakovovaw evayyeAwoy, Tapakovoacw KpLTypLoV.
adda odhnuyé pev 7 peyadAdxovos nx}Caca
OTpaTiwtas cuviyyayev Kal ToAEov KaTiyyetAer,

246

EXHORTATION TO THE GREEKS

ment, to be freed from passions, which are dis- cHap,
eases of the soul, and to be torn away from sin? *!
For sin is eternal death. Surely you are altogether
bereft of sense® and sight, spending your lives,
like moles, in darkness, doing nothing but eat, and
falling to pieces through corruption. But it is the
truth, I say, which cries, “ Light shall shine out of
darkness.” ® Let the light then shine in the hidden
part of man, in his heart; and let the rays of know-
ledge rise, revealing and illuminating the hidden
man within, the disciple of the light, friend of Christ
and joint-heir with Him; more especially since there
has come to our knowledge the name, worthy of
all honour and reverence, of one who is a good
Father to a good and dutiful child, whose precepts
are kindly, and whose commands are for His child’s
salvation. He who obeys Him gains in all things.
He follows God, he obeys the Father; when erring
he came to know Him; he loved God; he loved
his neighbour ; he fulfilled God’s commandment ; he
seeks after the prize; he claims the promise.

It is ever God’s purpose to save the flock of man- God's pur-
kind. For this cause also the good God sent the Pow yore
good Shepherd. And the Word, having spread
abroad the truth, showed to men the grandeur of
salvation, in order that they may either be saved if
they repent, or be judged if they neglect to obey.

This is the preaching of righteousness; to those It is pro-
who obey, good news; to those who disobey, eran
means of judgment. But when the shrilling trumpet Christ's

° : : bloodless
blows, it assembles the soldiers and proclaims war ; army

@ Nwdoi means literally ‘‘toothless,” as applied to the aged.
Clement seems to use it metaphorically for senile decay.
» 2 Corinthians iv. 6. ¢ See St. John x. 11.

247

CLEMENT OF ALEXANDRIA

CAP. Xpuoros be etpnvuKov emt TO mépara. TAs yijs em
' mvedoas pelos ov ouvdger dpa Tovs etpnvuKods
oTpaTuiras TOUS EavTob ; ovvnyaye puev oby, a)
avOpwre, TO OTpaTiwTLKoV TO GvatpucLeT ov alate
Kat Aoy, Kal THV Baotretav TOV obpavav avTots
evexelpioey. addruyé €oTl Xprorob TO evayyeAvov
avtov: oO jev eodAmuoey, nets Oe TKovoaper.
eforAvowpeba ctpyviKOs, a “evOvadLevor TOV Ourpaa
THs Suxcavoovyys © Kal THv aoa Tijs TLOTEWS
dvadaBovres Kal THWV KOpuv TOU owrnptov mepubepe-
vou Kal Tay pdxarpay Too mvevpaTos, 6 6 €oTt pHa
feod, _aKovnTwLEV. OUTWS meas 6 amdaToXos
cipyvuKdds extatTev’ tTadta yua@v ta Orda Ta
dTpwTa ToUToUS efomAvcarevot Tmaparagopeba TO
Tovnp@* Ta TETUPAKTWILEVOL Tob movnpot amo
oBéowpev BéAn Tats ddarivaus aKkpats Tats bao Tob
Aoyou PePapypevats, edyaptorous apeBopevor Tas
evTroulas evAoyiats Kat Tov Jeov TO Dei yEepaipovres
Aoyw. “ éruyap Aadobvrds cov epet,”’ dyatv, “ idovd
TApEeLpl.

"Q. tijs_ayias Kal pakaplas TavTys duvduews,
ov as avOpedrrous oupohureverau Deds. A@ov ov
Kal dewov Ths aploTns TOV OvTwv ovolas puyenTHV
Omod Kal Depamevriy yeveoBar: od yap pyretobat
tis Ouvnoetat TOV Heov 7 dv dv dotws Heparrever
ovd ab Oepamevew Kat o€Bew 7 pysovpevos. 0 ye
Tou ovpavios Kal Detos d6vTWSs Epws TAUTYH mpooyiverat
Tots avOpurrrots, otav év avth mov TH Wuyh TO
dvtws KaXov B70 TOD Oeiov Aoyou avalewmupovpevov
exAdumew duvnbA: Kal TO péytoTov, aya TH

1 Geparever Schwartz. Geparevioer MSS.

248

EXHORTATION TO THE GREEKS

and shall not Christ, think you, having breathed cHap,
to the ends of the earth a song of peace, assemble ~*!
the soldiers of peace that are His? Yes, and He did
assemble, O man, by blood and by word His bloodless
army, and to them He entrusted the kingdom of
heaven. ‘The trumpet of Christ is His gospel. He
sounded it, and we heard. Let us gird ourselves
with the armour of peace, “ putting on the breast- The armour
plate of righteousness,” and taking up the shield of °C SSS,
faith, and placing on our head the helmet of salva- peace”
tion; and let us sharpen “the sword of the spirit,
which is the word of God.” * Thus does the apostle
marshal us in the ranks of peace. These are our
invulnerable arms; equipped with these let us
stand in array against the evil one. Let us quench
the fiery darts of the evil one? with the moistened
sword-points, those that have been dipped in water
by the Word,¢ returning thankful praises to God for
His benefits and honouring Him through the divine
Word. “For while thou art yet speaking,’ it says,
‘“ He will answer, behold, I am with thee.” 4

O sacred and blessed power, through which God We must
becomes a fellow-citizen with men! It is then pe
better and more profitable for man to become at the Go4
same time both imitator and servant of the highest
of all beings; for he will not be able to imitate
God except by serving Him holily, nor yet to serve
and worship except by imitating Him. Now the
heavenly and truly divine love comes to men in this
way, whenever somewhere in the soul itself the spark
of true nobility, kindled afresh by the divine Word,
is able to shine out; and, greatest thing of all, salva-

a See Eph. vi. 14-17; 1 Thess. v. 8. 6 Eph. vi. 16.
¢ The allusion is to Baptism. @ Isa. lviii. 9.

249

CLEMENT OF ALEXANDRIA

cap. BovAnbAvar yvnciws TO awhivar ovvtTpéxer, opo-

91 P.

CuyouvTww, ws ém0s etrreiy, Tpoaipecews Kal wis.
TOLYApTOL povn avrn 1 Tis aAnbfeias TpoT pom) Tots
TMLOTOTATOLS a dmetkaorat TOV pilov rex pe Tijs eoya-
TNS dvamvons TapapLevovaa Kal TrapaTrouTos aya.bn)
/, >
OAw Kal TeAclw TH Ths Pvyhs mvevpate Tots ets
ovpavov amaipovor yevoevn. Td GE TpOTpPETTW;
owlfvat oe éemeiyouar. todTo Xpiotos BovAeTau:
evi Adyw Cwrv oor xapilerar. Kat Tis eat ovbTOS;
4 / i > / / > /
pale ovvtduws: Adyos adnfetas, Adyos adbapaias,
6 avayevvav tov avOpwmov, eis adjfevay adrov
avadépwv, TO KévTpov THS GwTnplas, 6 e€eAavvwv
\ Ve Ci 22 / \ / ae > /
tiv Pbopav, 6 €xdiwKwyv Tov Oavator, 6 év avOpwrrots
otkodoujoas vewv, Wa év avOpumos iSpton Tov
Gedv. dyvicov Tov vewy, Kal Tas Ndovas Kal TAS
e / a yy > / / > /
pabvuias womrep avlos epniepov KkaTadiumave aveLLW)
Kal Tupi, cwppoovyys d€ TOUS Kap7rovs yewpynoov
Euppovws, Kal CeauTov ax poOivoy | avaornooy TO
bcd, ors ovK Epyov povor, aAXa Kai yapis Hs) Tod
\
Tne mpeétrer O€ dudw TH Xprotod? yrwpipw, Kat
/ + ~ \ / ~
Baoureias a€vov davivar Kat Baowreias Katn€i@abar.

XII

Dvywpev obv THY ovviPerav, puywpev olov akpav
Xaremny 7 7) Xapvpdews dmreAny 7 7 Leupyvas pvbucds
ayxee Tov avOpwrov, TAS. adAnbeias amor pErel,
amayer THs Cwis, mayis éorw, Bapabpov éatw,
Bo€@pos eori, XAiyvov® eotiv Kakov 1%) ovvyPeva:

1 ns Wilamowitz. 7 Mss.
2 Xpictrod Mayor. Xpior@ mss.
3 dixvov Mayor. Xlxvos Mss.
250

EXHORTATION TO THE GREEKS

tion itself runs side by side with the sincere desire for cHap.

it, will and life being, as we may say, yoked together. *!
Wherefore this exhortation to the truth, and this Thisex- _
alone, is like the most faithful of our friends; for B@ttation is
it remains with us until our latest breath, and proves ee in

a good escort for the whole and perfect spirit of Ft a
the soul to those who are setting out for heaven.

What then is my exhortation? I urge thee to be

saved. This is the wish of Christ; in one word, He Christ
freely grants thee life. And whois He? Understand {es"8,
briefly: the Word of truth; the Word of incorruption ;

He who regenerates man by bringing him back to

the truth; the goad of salvation; He who banishes
corruption and expels death; He who has built His

temple in men, that in men He may set up the

shrine of God. Purify the temple, and abandon Let us for-
your pleasures and careless ways, like the flower of 2k¢sim and
a day, to the wind and fire; but labour in wisdom eT ae
for the harvest of self-control, and present yourself as Tes
as first-fruits to God, in order that you may be not

only His work, but also His delight. Both things

are necessary for the friend of Christ: he must show

himself worthy of a kingdom, and be counted worthy

of a kingdom.

XII

Let us then shun custom; let us shun it as some custom is

dangerous headland, or threatening Charybdis, or Ske the

the Sirens of legend. Custom strangles man ; it turns it allures
him away from truth; it leads him away from life ; dae

it is a snare, an abyss, a pit, a devouring evil.

251

CAP.

XII

CLEMENT OF ALEXANDRIA

, A ~ \ 4 > \ la
KEIVOU [LEV KaTTVOU KAL KUULATOS EKTOS EEpye
vya.

devywpev, © ovvvatrar, pevywpev TO KOA TodTO,
mop épevyeTat, viods €oTe Tovnpa ooTois Kal
vexpots oeowpevpervn, aoer d€ ev adTi Topvid.iov
Wpatov, ndovn, Tavdniuw TEpTOMEVOV [LOVOLKT)*

Seip dy’ wv, wodAvaw’ ’Odvoed, péya Kidos
"Ayaar,

~ > >
via KatdoTnoov, wa Gevorépyyv om akovons.

~ Ss ~ \
ETaLveEt O€, W vauTa, Kal Trohvvpvn Tov déyer, KaL
TO Kddos TOV Banca 7) mopyn, operepiCerar:
éagov avTry emuvepeodar Tovs vekpous, mVEedUG OOL

ovpaviov Bonfet- maple tiv Hdov7v, Bovkonet:

pende yur) OE voov muyoaToXos e€aTaTaTw,
C7 / \ A ,
atuvra KwrTtAdovea, TENV dipdoa Kaduny.

mapamAe THY Wd, Odvarov epyaletar: eav efedns
[Lovor, veviKnKas THY amwArevav Kal TH EVAw Tpoo-
dedepevos a amdons eo7] TiS plopas Nedupevos, kuBep-
voce oe O Adyos 0 TOO God, Kav * tois Ayréar
Kaboppice: THY ovpavav TO TVvEebp.a TO ayLov: TOTE
[Lov KATOTITEVOELS TOV Oeov Kal Tots dy ious éxeivols
teAcoOnjon jvoTnpios Kai TOV EV ovpavois a.7r0-
Aavces ArOKEKPULLILEVEOY TOV emol TETNPTPLEVEOY,
“d@ otre ots qKovcev ovTEe emt Kapdiav avéBn”’
TWos.

1 go. Hoschel. ce mss. 2 kav Mayor. kal Mss.

« Homer, Odyssey xii. 219-20.
» See Odyssey xii. 45-46. ¢ Odyssey xii, 184-5.

252

EXHORTATION TO THE GREEKS

Wide of that smoke and wave direct, O helmsman, thy gyap.
vessel. Xi

Let us flee, comrades, let us flee from this wave.
It belches forth fire; it is an island of wicked-
ness heaped with bones and corpses,? and she who
sings therein is pleasure, a harlot in the bloom of
youth, delighting in her vulgar music.

Hither, renowned Odysseus, great glory of all the Achaeans: See the
Bring thy ship to the land, that a song divine may entrance example of
thee.¢ Odysseus

She praises thee, sailor, she calls thee renowned
in song; the harlot would make the glory of the
Greeks her own. Leave her to roam among the
corpses ; a heavenly wind comes to thine aid. Pass
by pleasure ; she beguiles.

Let not thy heart be deceived by a woman with trailing
garment,
Coaxing with wily words to find the place of thy dwelling.¢

Sail past the song; it works death. Only resolve,
and thou hast vanquished destruction ; bound to the
wood of the cross’ thou shalt live freed from all
corruption. The Word of God shall be thy pilot
and the Holy Spirit shall bring thee to anchor in
the harbours of heaven. Then thou shalt have the
vision of my God, and shalt be initiated in those
holy mysteries, and shalt taste the joys that are
hidden away in heaven, preserved for me, “ which
neither ear hath heard nor have they entered into
the heart” / of any man.

4 Hesiod, Works and Days 373-4.

e An allusion to Odysseus being bound to the mast of his
vessel as it passed the land of the Sirens. Odyssey xii. 178.

‘ 1 Corinthians ii. 9.

253

CAP.

XII

92 P.

CLEMENT OF ALEXANDRIA

\ \ Cia 4 \ ey7 ~
Kal pv opav prot dvo pev HArLovs SoKa,

dtaaas dé Onfas |

Baxyevoo edeyev TUS etduirors, dyvoig pcOdewv as
KpaTw* éyo 5° < dv >! adrov olkteipayu Tapowobyra
Kal TOV OUTW TapavootyTa éml owTnpiav mapa-
Kar€oayt cwdpovotcav, dtu Kal KUplos peTavotay
apapTwAod Kat ovxt Odavarov domdleran. HKE, @
TrapatrAne, p17) Ovpaw oKNpTTOMEVOS, ay) KLTT®@
avadovjevos, piyov THY pitpay, piyov THY veBpida,
owppovncov: detfw gou TOV Adyov Kal Tob Acyou
Ta pvoTnpla, KaTa THY OnV Sunyovpevos etkova.
Opos €oTt TOUTO Dew TrehtAnpevov, ov Tpaywodilats ws
Kibarpwv dtmoKetpevov, aAAa tots adnbelas ava-
keipevov Spduaow, dpos vyndadiov, ayvats vAats
avoKiov: PBakyxevovar dé ev atT@ ody at LepweAns
“rhs Kepavvias’’ adeAdal, at wawades, at d¥aayvov
Kpeavopiav pvovpevat, add’ ai Tod Geot buyarépes,
at dpvddes at Kahat, Ta GEeuva TOO Adyou Deoni-
Covoa 0 opyia, xopov ayelpovoat owdpova. 6 xopos ot
dtKalot, TO dopa Uuvos €oTl TOD TavtTwv Baoirews*
Padrovow at Kdpat, dogalovaww dyyehou, mpophra
Aadodaw, Fyos oréAXeTat povoikyns, Spdwa Tov

1 <ay> inserted by Stéahlin.

« Kuripides, Bacchants 918-9. The speaker is Pentheus,
king of Thebes, who was stricken with madness for refusing
to worship the god Dionysus. The legend, which tells how
Dionysus took vengeance by visiting the Theban women
with his frenzy and driving them out into the hills, and how
the mad king, in trying to spy out their revels, was torn to
pieces by his own mother and her companions, is the subject
of Euripides’ play, the Bacchants. In the paragraph follow-
ing this quotation, Clement has the Bacchants constantly in

254

EXHORTATION TO THE GREEKS

And lo! methinks I see a pair of suns
And a double Thebes,’

said one who was revelling in frenzy through idols,
drunk with sheer ignorance. I would pity him in
his drunkenness, and would appeal to him to return
from this madness to sober salvation, seeing that the
Lord also welcomes the repentance, and not the
death, of a sinner. Come, thou frenzy-stricken one,
not resting on thy wand, not wreathed with ivy!
Cast off thy headdress ; cast off thy fawnskin ;? return
to soberness! I will show thee the Word, and the
Word’s mysteries, describing them according to thine
own semblance of them. This is the mountain

beloved of God, not a subject for tragedies, like j

Cithaeron, but one devoted to the dramas of truth,
a wineless mountain, shaded by hallowed groves.
Therein revel no Maenads, sisters of “ thunder-
smitten” © Semele, who are initiated in the loathsome
distribution of raw flesh, but the daughters of God, the
beautiful lambs,? who declare the solemn rites of the
Word, assembling a sober company. ‘The righteous
form this company, and their song is a hymn in
praise of the King of all. The maidens play the
harp, angels give glory, prophets speak, a noise of
music rises; swiftly they pursue the sacred band,’

mind, and his allusions can only be understood by reading
the play.

® For the description see Euripides, Bacchants 833, 835,

¢ Kuripides, Bacchants 6, 26.

4 The Greek amnades, lambs, is meant as a play upon
Mainades (Maenads, or women worshippers of Dionysus).

¢ Gr. thiasos, or band of Dionysus’ followers (cp. Bacchants
56). The word is here used of the company of maidens,
angels and prophets, whom the Christian must follow to
reach, not Dionysus, but the Father.

255

CHAP.
XII

A warning
from the

mad
Pentheus

Description
the
Word’s sober
mysteries

ae
XII

93 P.

CLEMENT OF ALEXANDRIA

Biacov SiedKovaw, omevoovow ot KeKAnevor Tarépa
7obobyres amoAaBeiv. HKE jou, @ mpéeopo, Kal ov,
tas ©7Bas Aurav KQL THY LOVTLKNY KL THY Baxyetav}
amroppupas mpos adnfevay Xetpaywyoo- idov cot
TO EvAov errepeideobar Sidwut: oamedaov, Tepecia,
miaTevoov’ oye: Xpiotos éemiAdprer hardporepov
nAiov, du dv oPOaAywot tudAayv dvaBérovcw: vv€
GE pevgerar, Top poBnOjcerat, Odavatos olyngerau:
oyper TOUS ovpavous, @ Yepov, o O7Bas Ly BNérowv.
Gee Tov ayiwy ws adAnbds pvornpiwv, @ pwros
aKnparov. dadouxodpat Tovs ovdpavovs Kal TOV
Oeov emomTebaat,” ayLos yvopat p.vovpevos, tepo-
davret d€ 6 KUplos Kal TOV pevorny odpayilerau
pwtaywyav, Kat tapatiferar TH matpl Tov mem-
OTEVKOTO, aida TI poUpevov. Taira Tév euav
pevornptiov Ta Baxxedpara- El i Bovdex, Kal ov pvod,
Kal Yopevces eT ayyeov appt Tov dyevnrov Kat
aveshebpov Kat povov ovtrws Ger, ouvupvodvTos
Hye Tob 0 Ocod Aoyou. aidtos | obTos ‘noobs, eis [6 ]®
jeyas apyLepevs Beob TE év0s Tov avTob Kal 7aTpOs,
diep avO pastry edxeTau Kal avOperrots eyxeAeverau
“KékAute, pupla boda,” pdadddAov dé sdaow Tov
avOpurrwyv Aoytxol, Kai BapBapor kat “EAAnves: TO
mav avOpuTwv yévos Kad, av eyw Sytoupyos
GeAjpwate matpos. AKeTE ws ene, bd’ Eva TayOnod-
pevou Jeov Kat Tov eva Adyov Tob Deod, Kai 17) jovov
Tov addywr Coe mAcoveKTEtTEe TO oye, ex O€
Tov Ovytev andvtwv bpiv aBavaciay pdvows Kap-

1 Baxxeiavy Wilamowitz. Baxxixhy Mss.
2 éromtredoa Schwartz. émomrevoas MSS.
3 [6] Wilamowitz.
“ ¢.e. instead of Teiresias’ staff; cp. Bacchants 363-4.
256

EXHORTATION TO THE GREEKS

those who have been called hasting with eager cHap.
longing to receive the Father. Come to me, old _*"
man, come thou too! Quit Thebes; fling away thy {icq fe
prophecy and Bacchic revelry and be led by the see God and
hand to truth. Behold, I give thee the wood of oe
the cross to lean upon.“ Hasten, Teiresias, believe!

Thou shalt have sight. Christ, by whom the eyes of

the blind see again, shineth upon thee more brightly

than the sun. Night shall flee from thee; fire shall

fear thee ; death shall depart from thee. Thou shalt

see heaven, old man, though thou canst not see
Thebes.

O truly sacred mysteries! O pure light! In the these are
blaze of the torches I have a vision of heaven and of Spatoea
God. I become holy by initiation. The Lord
reveals the mysteries ; He marks the worshipper with
His seal, gives light to guide his way, and commends
him, when he has believed, to the Father's care,
where he is guarded for ages to come. These are the
revels of my mysteries! If thou wilt, be thyself also Exhortation
initiated, and thou shalt dance with angels around Loe a
the unbegotten and imperishable and only true God,
the Word of God joining with us in our hymn of
praise. This Jesus being eternal, one great high
priest of one God who is also Father, prays for men
and encourages men: “‘ Give ear, ye myriad peoples, ? The Word
or rather, so many of mankind as are governed by Sate een
reason, both barbarians and Greeks; the whole race come
of men I call, I who was their Creator by the Father's
will. Come to me, that ye may be marshalled under
one God and the one Word of God; and do not
surpass the irrational creatures in reason only, for
to you alone of all mortal beings I offer the fruit He offers

% ¥ immortality
’ Homer, Jliad xvii. 220,

257

CLEMENT OF ALEXANDRIA

cap, THWoacGar didwyw. eOéAW yap, €BéAw Kal Tavrys
XII bpiv peradodvau THS yapitos, oAdKAnpov Xopnyav
THY evepyeaiay, adGapoiay: Kal Aoyov XapiCopac
div, THY yraow Tob Jeob TéXeLov €auTov xapt-
Couac. TOUTO ete eyo, To0To BovAerar 6 Deds,
ToOTO ovppovia € €oTi, TOUTO appovia TaTpos, TOUTO
vids, TOUTO Xpuords, TOUTO O Aoyos Tob Geod,
Bpaxiwv Kupiou, Ovvapus TOV oAwy, TO O€Anpa Tod
matpos. w mada pev etKOves, ov macau d€ eude-
pets, Svophacacbar & buds mpos To apxéruTrov Bovdo-
pear, iva fou Kal GpLoLoL yernobe. Xplow buds TO
mloTews dretupare, du’ od TH Plopav dnoBdMere,
Kal yupvov dtxatoavyys emidetEw TO oyHua, du’ od
mpos Tov Beov avaBaivete. “‘ dedte mpds pe TaAVTES
ol KomL@VTES Kal TEhopTiopevol, KaYW avaTravcw
buds: dpare tov Cvydv pov ed’ buds Kat pdbere
am’ €u00, OTL Tpais ele Kal TaTTELWOS TH Kapdia,
Kal EvpTcETE dvdTavow Tais poxais tuadv: o yap
Cuyos Lov Xpnoros Kal TO poptiov ov edadpov
€oTw.” oTeVouper, papapev, @ OeodidAh Kal
QeoeikeAa Tot Adyou [avOpwr7rot | ; aydApara: omev-
owpev, Spduwpyev, dpwuev tov Cvyov avtob, tzo-
AdBwpev adGapaiav,? Kaddov nvioyov avOpwimwyv Tov
ploTov ayaryjownev Tov Ta@dAov trolvy.ov yyaye
ovv T@ TaAa@: Kal TOV avOpwmwy THY ovvwpida
Katalevéas, eis abavaciav KatiOver TO apa, omev-
dwy mpos Tov Geov mAnpdoa evapyds 6 jvikaro,
mpotepov prev els “lepovoadrp, viv dé eiceAavvwv
1 @ Wilamowitz. dy mss.
2 [&vOpwroa]| Heyse.

3 broddBwuev dpOapolav Mayor. vtroBddwuev dpOapoia Mss.
émiBddwuev apOapciag Wilamowitz (whom Stihlin follows).

258

EXHORTATION TO THE GREEKS

of immortality. I desire, yea, I desire to impart cap,
to you even this gracious favour, supplying in its *1
fulness the good gift of incorruption. And I freely

give you divine reason, the knowledge of God ; I give

you Myself in perfection. For this is Myself, this is

God’s desire, this is the concord, this the harmony

of the Father: this is the Son, this is Christ, this

is the Word of God, the arm of the Lord, the might

of the universe, the Father’s will. O ye who of old He win
were images, but do not all resemble your model, I poate
desire to conform you to the archetype, that you of Himseif
may become even as I am. I will anoint you with

the ointment of faith, whereby you cast away cor-
ruption; and I will display unveiled the figure of
righteousness, whereby you ascend to God. ‘Come

unto Me, all ye that labour and are heavy laden, He win
and I will give you rest. Take My yoke upon Sve rest
you and learn of Me; for I am meek and lowly in

heart, and ye shall find rest unto your souls. For

My yoke is easy and My burden is light.””% Let us

hasten, let us run, we who are images of the Word,
beloved of God and made in His likeness. Let us

hasten, let us run; let us take up His yoke; let us

take upon ourselves incorruption ; let us love Christ,

the noble charioteer of men. He led the foal and its He drives
parent under the same yoke,’ and now having yoked {7¢ team of
together the team of mankind, He shapes the course into heaven
of His chariot for the goal of immortality. He
hastens to God that He may fulfil clearly what before

He darkly hinted at; for He drove at the first

into Jerusalem, but now into heaven, a most noble

@ St. Matthew xi. 28-30.
> See St. Matthew xxi. 1-7,
259

CLEMENT OF ALEXANDRIA

/ ~
CAP. otpavovs, KdAAvotov Oéaya 7 Tatpi vids atd.os

94 P.

/ / \ \ \ \
" wknddpos. piAdtysor tolvyy mpds Ta Kada Kal
Deogurets avOpwrrot yevwpeba, KaL TOV ayabav a Ta
péytota, Peov Kat Cony, KTnowpeBa. dpuryos de 6
Adyos Dappaev avrTa Kal [L}) TOTE HULGs TOGODTOS
dpyvpov Kal | xpvaod, pin dd€ns ezreAPn mobos,
Goos avTov Tob Tis dAnBeias Aoyou. ovee yap
ovde TO Ved atta apeartov, et Hyets TA wev TAELaTOU
BA K \ 2 Lu aL / > / 3 \ \
a&ia mepi® eAaxiorov tovovpeba, ayvoias?® dé Kat
> / \ ¢ / \ > / hd
apwabias Kat pabuyias Kat eldwAodAatpeias vBpets
mepipavets Kal THY EaxaTyny dSvaoceBevav TEpl TA«lo-
vos atpovpcba.
b) \ > \ / / a /

Od yap amo tpdmov dirocddwv matdes tavTa
60a mpdtTovow of avdontot, avoovoupyety Kal
aceBetv vouilovow Kat adrijy ye [étu]° THv adyvovav

/ =) ¢ / 3 \ + “\ /
pravias eldos Umoypadovtes oddev aAAo 7) pEeunvevat

A \ e ~ > \ > > /
Tovs ToAAovs Opodroyotow. ov 81) odv audiBadrAew
atpet® 6 Adyos, OmdTEpov avrotv dewov, awhpovetv
7 peunvevar- éexouevous b€ amplE THs adnbeias
mavTt ofever Erecbar xp7) TH eB owdpovobvras
Kal T7avTa av’Tod vopilew, womep EoTL, mpos dé
Kat Huds TO KaAMOTOV TOY KTHLATwWY pEeLabyKo-
Tas ovTas avrod, opas avTous eTTUTpeTTEW TO bed,
ayanG@vras pu tov Bedv Kal TobTo Trap’ 5dov
TOV Biov Epyov Tyoupevous. Bb iGeET a: Kowa Ta
pilov,”’ Deogdrs d€ 6 avO perros (Kat yap ovv Piros

TO bed,’ [LEOLTEVOVTOS TOU Aoyov), yiveTat 7). ovv

1 d@yadav Stéhlin. daddy mss. 2 rept Cobet. izép mss.

3 ayvoias Markland. dyvolas mss.
4 alpovuea Stihlin. aipineda MSS.
® [ér-] Wilamowitz. 8 aipe? Cobet. épet ms
7 rw Gem after dios Wilamowitz, after dv@pwmos Mss. eb
Ge] Cobet.

260

EXHORTATION TO THE GREEKS

spectacle for the Father, the eternal Son bringing cmap.
victory! Let us be zealous, therefore, for what is
noble, and become men beloved of God; and let us
get possession of the greatest of good things, God
and life. ‘The Word is our helper; let us have con-
fidence in Him, and let no longing after silver and
gold, or after glory, ever come upon us so strongly
as the longing after the Word of truth Himself.
For surely it cannot be pleasing to God Himself
if we hold in least esteem those things which are
of the greatest moment, while we choose as of
higher worth the manifest excesses and the utter
impiety of ignorance, stupidity, indifference and
idolatry.

The sons of the philosophers not inaptly consider Phitoso-
that all the works of foolish men are unholy and ne es
impious, and by describing ignorance itself as a form a sort of
of madness they acknowledge that the mass of men are ees
nothing else but mad.“ Now reason does not allow
us to doubt which of the two is better, to be sane or
to be mad. Holding fast the truth with all our might But we
we must follow God in soundness of mind, and con- Must pola
sider all things to be His, as indeed they are; and bratte land:
further we must recognize that we are the noblest of "°° ""
His possessions and entrust ourselves to Him, loving
the Lord God, and looking upon that as our work
throughout the whole of life. And if “the goods of If we
friends are common,” ® and man is beloved of God panel
(for he is indeed dear to God through the mediation poet

h
of the Word), then all things become man’s, because eae

4 The philosophers referred to are the Stoics; cp. Cicero,
Paradoxon iv. and Tusc. disp. iii. 5.
> Greek proverb. See Plato, Phaedrus 279 c,

261

CAP.
xII

95 P.

CLEMENT OF ALEXANDRIA

TO mavro. Tob dvOparrov, ¢ OTt Ta, mdvra tod Geod,
Kal Kowa appoty Totv pihow Ta mavra., Tob Oeot
kal avOpwrov. pa obv Hiv p.ovov TOV beooeBi
[Xproreavor ] etrrety tAovatov TE Kal oadpova Kal
edyevi) Kal TAUTY etkova Tob feob pO? Opovmoews,
Kat Aéyew Kal mortevew “ dikatov Kal OaLov pera
Ppovycews © YEVvoLevov b70 Xprorob Inoob Kal els
Toaobrov OjLoLov 7100 Kal 0e@. ovK dmoxpUmrerat
yoov 6 mpodyrns Thy xdpw Aéyww, ve eyo elrov
ore Deol € €OTE Kal viol dypiorov TAYTES nas yap,
7Las elomemoinra Kal nua Vere joven KexAfjobau
| TaTnp, ov Tov ameovvTwy. Kat yap obv doe
Ts Exel TO. Tperepa Trav Xprorod oTradav: ola
pev at BovdAat, Totou Kal ot Adyor, orrotoe dé ot
Adyot, rouaide Kal at mpagets, Kal O7rota Ta Epya,
To.otTos 6 Bios: ypynotos 6 avpTas avOpwmmwv Bios
Tav Xpiotov éyvwKoTwv.

“Adis olwau tav Noywr, ef Kal joaxpotepw ™po-
AAGov b70 pravOpwrrias O Tt TEP elyov é€K Deod
exXEewr, Ws av él TO peyvorov TOV ayabar, TH
owTypiay, TapaKahay mTept yap To. THs TavAav
ovdapyn ovdauds éexovons Cwijs ov« €lédovow
ovd ot Aoyou mavoacbai ore lepopavrobyres.
tytv dé ere TobTo meptretrreTau mépas To Avowte-
Aodv Edéaban, 7 Kpiow 7 Xap ws eywye ove due-
BaAAew 2a TOTEpOV duewov avtotv: ovde nv
ovyKpivecbar Béuis Cw amwdeia.

1 [Xpicriavdv] Wilamowitz.

@ The Stoics said all this of their ** wise man,” as Clement
tells us elsewhere (ii. Strom. 19. 4): ** The Stoic philosophers
hold this doctrine, that kingship, priesthood, prophecy,
legislation, wealth, true beauty, noble birth and freedom

262

EXHORTATION TO THE GREEKS

all things belong to God and are common to both cap.
friends, God and man. It is time then for us to *"
affirm that only the God-fearing man is rich and of

sound mind and well-born,“ and therefore the image,
together with the likeness,? of God; and to say and

believe that when he has been made by Christ Jesus

“just and holy with understanding,” ¢ he also becomes He whom
in the same degree already like to God. So the Crist holy
prophet openly reveals this gracious favour when he Becomes
says, “I said, ye are gods, and ye are all sons of the ~~ *
Most High.”4 Now we, I say, we are they whom

God has adopted, and of us alone He is willing to be

called Father, not of the disobedient. For indeed

this is the position of us who are Christ’s attendants®: The _
as are the counsels, so are the words; as are the Chustian
words, so are the actions; and as are the deeds, such

is the life. The entire life of men who have come

to know Christ is good.

Enough, I think, of words. It may be that, moved The reader
by love of man, I have run on too long in pouring i$ “horted
out what I have received from God, as is natural his choice
when one is inviting men to the greatest of good Pearce
things—salvation. For of a truth, the very words life.
are unwilling ever to cease revealing the mysteries
of that life which knows no manner of ending. But
with you still rests the final act, namely this, to
choose which is the more profitable, judgment or
grace. For my own part, I claim that there is no
shadow of doubt which of the two is better; nay, it is
sinful even to compare life with destruction.

belong to the wise man alone. But even they admit that he
is exceedingly hard to find.” > See Genesis i. 26.
¢ Plato, Theaetetus 176 B. @ Psalm Ixxxii. 6.
¢ This phrase is an allusion to Plato, Phaedrus 252 c:
“the attendants of Zeus ” (rév Ards éradav).

263

8 OF | | te ae ioe somllsaot
off saur ai set ‘on ey sais Senta.
Bela Haat inp Fa: aie hide, Hon bits ih 54 i

: i ka ‘
ie AS ide: Fr 7 - i Li
a ae Ge hal’ ee nob hk seats Sy 1eoet Sinha, Sih at og

pee

iv nod WHOVAT 2lbioty ehhh oed7S1 YlSG6 Podge
a ag TG a if ets : Faas’ om hte i! Rai i Si =
Sarvcnilenet: geri pes Smee canis A gtEE seed

- eee gh nedlive eivalivonoliaan tahun iho teyesug oe Be

bershasi. Teh. ‘decid dike “yet to dou Pos fs iat Baling

eh aia 2eheuibees 4 A ajeitdo. oie Gaw? bin br adittemnpons aipidd

ee _pitinetiy sikh OF BBE, abrow, act dite, 62) loanaga " ie OA BR
| Sate" | a ehaaby: orltote.an bsac.ecotjas ot saa, on aby
ARS: Bian one moc. Wy ott: i >,.0fh Bo pei, od ai
me . AMOR 2b-. toPut) wi fas.
a "ovo Jadt Aire t gird 4 oh Pisah We ait | i Maver “
ici "a! gant Oot mo iss (at Lf Maat 16 sa70! vd

ae Nitec et ae Dark trait Fy 378997 | ave 1 Froey ‘Yua 3
vari bay fo3 Feat it by , of Si Gabi fist et B48 rt ae

MESH IGnt® Viev iti "dest p To ae? Ate he te vate. ail

wr nl) Shae Seth yeti abv “Btgoo: OF 15 79" Syl Ae =m

ay ud Ogg obbines?? lo Wsetmnt on, oO desiediog? ert te!

0 AggaBRt sfcenets do." allt eckkuetere IIE: ‘were vate a

oon dadartint oielagy Rartegy amore exits ph goin Ruarect:

anil Pai osshidadiombde Edampawdr aie toe: of
* one al di pear res tad, ak tweet to, doldew Aduob e's «phale

. » ftolowes sof, dtiw, Stik axeqeaoy of novo fitetie

nk ¥

ta eS od findd the e eon tte “enrolty ara a ee
mts tt ee eared a ai at er bese S Detar
et La Ai tada: aa eee: ale: eh yor as, eh ‘a OTT vast wales
) a soo an en "ae at tateielta- ee ats
mA 1 as ia wisi

THE RICH MAN’S SALVATION

INTRODUCTION

Tue Rich Man’s Salvation, or, to give the work its
literal title, “Who is the rich man that is being
saved?”’ is the only complete example left us of
Clement’s popular teaching. Although composed in
the form of a sermon, it would seem too long to
have been delivered orally on any single occasion.
Possibly it may be the expansion and elaboration of
an actual sermon; but, whether this is so or not, we
may be sure that the teaching it contains formed
the subject of many a discourse addressed by
Clement to the rich Christians of Alexandria. In
all probability the Church came into close touch
with the cultured and well-to-do classes earlier at
Alexandria than elsewhere. Consequently, the
problem of reconciling Christianity with the posses-
sion of worldly wealth would be likely to have
become acute there in the second century. It was
not an easy problem to solve. The rich man who
was well-disposed towards the new religion had to
consider many things which, as Clement in this
treatise admits, often drove him to the conclusion
that the Church had no place for him. There was

265

CLEMENT OF ALEXANDRIA

the poor and simple life of Christ Himself and of His
apostles ; there were the numerous gospel warnings
about the dangers of wealth; there was the severe
command to the rich man to sell all that he had;
there was the communism of the first Christians ;
there was the undoubted fact that the Church had
spread among poor people and had always been
chiefly composed of them. All these considerations,
augmented and strengthened by the conviction that
a gospel of the eternal life had but little to do with
comfort in this world, made it difficult both for the
rich to enter the Church and for the poor to receive
them there without jealousy or suspicion. Clement’s
extensive learning, for the acquisition of which
money and leisure were certainly necessary, and his
familiarity with the customs of refined society, show
that he was himself a man of at least some wealth
and position. He was therefore personally interested
in the question which he sets out to answer in the
work now before us.

He takes as a basis for his inquiry the passage
about the rich man in St. Mark x. 17-31. Here was
the hardest stumbling-block of all to the rich who
wanted to become Christians, and Clement removes
it in characteristic fashion by denying that Christ’s
words mean what they seem to say. Apparently it
never occurred to him that, on the theory of “ diver-
sities of gifts,’ one man might be ordered to give up
his wealth and another to keep it for wise and
generous use. He knew that even in pre-Christian
days some men had felt that their highest work
could only be done at the cost of sacrificing their
possessions; but he was unwilling to allow that
Anaxagoras, Democritus and Crates had, to the

266

THE RICH MAN’S SALVATION

best of their ability, fulfilled the very ideal that
Christ had placed before the rich man. It must be
something fundamentally different from this that
Christ meant, so Clement says. What then was His
meaning? The wealth He bade His questioner
renounce must be taken in a spiritual sense; it was
a wealth of passions, a brood of sins in the soul;
not money itself, but the love of money. The rich
man might have kept his wealth, and by following
Jesus have learned to use it rightly. All that rich
men in general have to do, therefore, is to eradicate
selfishness and to spend their money liberally for
the relief of their poorer brethren, who by inter-
ceding with God for such benefactors will return an
abundant recompense.

As a result of this exegesis we are robbed of one
of the most striking appeals to a man’s heroism and
contempt of consequences that even the gospels
contain. There can be no question that the Christian
Church has suffered much, and is still suffering, from
that avoidance of the plain meaning of historical
records which is characteristic of the Alexandrine
system of spiritual or allegorical interpretation. It
would, however, be unfair, as well as ungracious, to lay
the whole blame of this upon Clement. He was but
the exponent of a system for which the age in which
he lived was responsible. Nor must we forget
the positive advantages that were gained by this
interpretation. The mission of Clement and the
Alexandrine Church was to give Christianity a firm
footing in the world, and to allow it to assimilate all
that was good of human thought and culture. In
Clement’s day the belief in a speedy return of Christ
was passing away, and consciously or unconsciously

K 267

CLEMENT OF ALEXANDRIA

the Church was preparing for its own continuance as
a permanent institution in human society ; a citizen-
ship on earth was being claimed alongside of St.
Paul’s “citizenship in heaven.” When once this is
admitted, neither philosophy, nor science, nor art,
nor even the leisure and refinement that are associ-
ated with wealth, can be utterly excluded from the
Church. In the Stromateis we see Clement boldly
claiming for Greek philosophy a place in the life of
Christian people ; in the “ Rich Man’s Salvation ” we
see him making the same bold claim on behalf of
wealth. There is no virtue, he says, in beggary ;
there are certain good things which wealth alone
ean bring; and if the rich man will but learn to
spend his riches in the alleviation of suffering and
the brightening and comforting of other lives, he
need not despair of a place among the followers of
Christ.

The present translation of “The Rich Man,” like
that of the “ Exhortation to the Greeks,’ has been
made from Stihlin’s edition of Clement, and the text
printed here is in the main Stihlin’s text. Any
deviations of importance from the reading of the chief
manuscript are noted at the foot of each page. This
manuscript is the one in the Escurial library, known
as S. A page is missing from the end of S, and also
from the Vatican manuscript which was copied from
it. This page, however, consisting of the story of St.
John and the robber, is almost completely recoverable
from Eusebius who quotes it (H.E. iii. 23), and from
the Scholia of Maximus Confessor on Dionysius the
Areopagite. About twenty lines are still lost. A
few words that are missing from the first three
268

THE RICH MAN’S SALVATION

paragraphs have been inserted in the following text
according to what seemed the best conjectures
available. Before Stihlin’s edition was issued the
text of S had been carefully edited and the
manuscript described by P. M. Barnard (Teats and
Studies, edited by J. Armitage Robinson, D.D., vol. v.
No. 2), who has also published a separate translation
(5: P.CK.).

269

935 P.

936 P.

TIS O SOIZOMENOS ITAOTSIOL

> -
1. Of pév tods eyKwutactiKods Adyous Tots
mAovalots Swpodopodbytes od povov KoAakeEs Kal av-
/ a
eAevlepor Sixaiws av emouye Kpiveobar Soxotev, ws
emt TOAA® TrpoaTrovovpevot yapicacbat Ta aydpiota,
> \ We > A \ > / > ~ / 4
GAAd Kal aoeBets Kal émiBovrow- daoeBets pév, ort
mapevtes aivety kal do€alew Tov povov TéAELov Kal
> \ / ’ e \ / A > e \ / \
ayabov Oedv, €€ ob Ta TavTa Kal bv ob Ta TAVTA Kal
/
Eis OV TA TAVTA, TEpLaTTTOVGaL TOo<UTOU>! TO yépas
\
avOpwzrous €v ao <OTW KQL BopBopwddeu be Biw KuAw-
dovpevors <Kal>® ro Kedadraov troKepevois * TH
~ ~ > U ~ ~
Kplioet TOO Beod: emiBovdou dé, Ste Kai adtis Tis
> e ~ ~
meptovatas Kal” abtiv ixavns ovons yavv@oa Tas
~ A \
wvyas TOV KeKTNLEVWHY Kal SiadGetpar Kal arro-
~ ~ ~ > bd] ~
oTHoat Ths O00, du’ Hs emuTvyetvy EoTL Gwrypias,
A ~
olde mpocexTAjcoovat Tas yvwpas THY TAOVGIwY
A aA ~ > /
Tats Hdovais THY ALEeTPWY ETTAlVwWY ETTALpoVTES Kal
~ uj wh ~
Kabdmaé THv OAwY mpayudtwv tAnVv Tob mAOUTOV,
du ov Oavpdlovrar, | tapacKevalovtes brrepdpoveiv,
TO 67) TOD Adyou Tip Emi Top weToXeTEVOVTES, TUPW
1 ro<vrou> Lindner: Stiahlin. (The bracketed words. and
letters are to fill blank spaces in the ms.)
2 do<wrw kai BopBopwdey> Lindner: Stahlin.

3 <xkal> Segaar.
4 jroxeyuévots Combefis. wtzroxelwevoy Ms.

@ Romans xi. 36.
270

THE RICH MAN’S SALVATION

1. Men who offer Jaudatory speeches as presents to The sin of
the rich may rightly be classed, in my opinion, not [22s
only as flatterers and servile, since in the hope of a
large return they make a show of granting favours
that are really no favours, but also as impious and
insidious. ‘They are impious, because, while neglect-
ing to praise and glorify the only perfect and good
God, from whom are all things and through whom
are all things and to whom are all things,” they invest
with His prerogative men who are wallowing in a
riotous and filthy life and, in short, are lying under
the judgment of God. They are insidious, because,
although mere abundance is by itself quite enough
to puff up the souls of its possessors, and to corrupt
them, and to turn them aside from the way by which
salvation can be reached, these men bring fresh
delusion to the minds of the rich by exciting them
with the pleasures that come from their immoderate
praises, and by rendering them contemptuous of
absolutely everything in the world except the wealth
which is the cause of their being admired. In the
words of the proverb, they carry fire to fire,?> when
> A common Greek proverb, equivalent to our ‘‘ Carrying
coals to Newcastle.” See Plato, Laws 666 a. The verb
translated ‘‘carry” means literally ‘‘to conduct water
through pipes.”
271

CLEMENT OF ALEXANDRIA

todov émavtAobytes Kal OyKov mtAo’Tw Tpocava-
rievres Bapet dice: doptiov Bapvtepov, ob waAdov
exphv dapaipety Kal TEPLKOTITEW, os odadepod vo-
OnaTos Kal Bavarnpdopov: T@ yap dpoupevy Kal
peyadvvopeva 7 Taparremyev avriorpogos 7 1) T™POS TO
Tamewov jLeTaBoAr Kal TT@ats, Ws 0 Detos SiddoKet
Adyos. Epuol dé daiverar pakp® diAavOpwrortepov
elvar Tod Depamevew <avehevbepws >* Tovs tAov-
Tobvras <Kal emaweiy >° emt KaK@ TO ovvaipecbat
<TH Cony Kal>* rv owrTnpiav avrots <Katepyace-
aba. > dmavra TOV duvaTov TpoTov, ToOTO pev
efartovjpevous mapa Oeob Tod BeBaiws Kai 7d€ws
Tols €avToo TEKVOLS TA TOLAvTA mpotepevov, ToOTo
dé Adyw ® dua THS XApiTOs TOD owTipos twpevous Tas
puxas avTav, putilovras Kal mpoodyovras emt THV
ths aAnbetas KTHOW, Hs 6 TUXMV Kal Epyous dyabois
é\Aaptpuvopevos pLovos TO? BpaBetov THs alwviov
Coons dvarpycerar. detra dé Kal 7 edx7) poxiis
eUpw@orov Kal Avrapods ax pe TiS, eoxarys nLepas
Tob Biov OULILE LET pH LEVIS Kal <n>! * wodureta dva-
bécews xpnoris Kal pLovijov Kal mdaoals Tats
evtoAais Tob GwThpos émEKTELWOMErNS.

2. Kurduvever d€ ody amAoby tT elvat TO aiTLov TOO
THY owrnplav XaAetrnr€pav tots trAovtobat dSoKetv
7 Tots axpnudrous TOV avOpurtrev, aia moukiAov.
ot pev yap avTobev kal TpoXElpwrs dxovoarres THS
Tob Kupiov dwvis, 6 ore pdaov dynos Oud TPHLATOS
papidos SvexdvoeT ar 7 movovos ets THY Baotdciav
TOV ovpavav, atoyvovtes EauTovs Ws od} Biwadpevot,

1 raparérnyev from Antonii Melissa: missing from ms.

2 <avenevdépws> Fell. 3 kal érawety> Barnard.
4 <riv fwhv Kal> Stahlin. 5 <xarepydterba> Fell.

272

THE RICH MAN’S SALVATION

they shower pride upon pride, and heap on wealth,
heavy by its own nature, the heavier burden of
arrogance. Rather they ought to have diminished
and curtailed wealth, as a perilous and deadly disease ;
for the man who exalts and magnifies himself is in
danger of a complete reversal of fortune, namely, the
change and fall into low estate, as the divine word
teaches.* It seems to me an act far kinder than ser- The
vile attention to the rich and praise that does them juyic”
harm, if we share the burden of their life and work out rehner te
salvation for them by every possible means; first by the rich
begging them from God, who unfailingly and gladly
accords such gifts to His own children, and then by
healing their souls with reason, through the Saviour’s
grace, enlightening them and leading them on to the
possession of the truth. For only he who has reached
the truth and is distinguished in good works shall
carry off the prize of eternal life. But prayer requires
a soul that runs its course strong and persevering
until the last day of life, and the Christian citizenship
requires a disposition that is good and steadfast and
that strains to fulfil? all the Saviour’s commandments.

2. Now the reason why salvation seems to be Reasons
more difficult for the rich than for men without WY

salvation
wealth is probably not a simple one, but complex. seems diffi
: - : cu 't for
For some, after merely listening in an off-hand way fich men
to the Lord’s saying, that a camel shall more easily
creep through a needle’s eye than a rich man into

the kingdom of heaven,’ despair of themselves,

2 4.e. St. Matthew xxiii. 12.
> Literally, ‘stretches out towards.” The same word is
used by St. Paul in Philippians iii. 13. e-Sti Mark’. 95.

8 \éyw Segaar. Adyw Ms. 7 76 Stéhlin. ob7os ms.
8 <)> inserted by Barnard.

213

937 P.

CLEMENT OF ALEXANDRIA

TO Kom mavra xapilopevor Kal THs evtabdba Cwijs
ws Horns €avTots drodevmopevns exkpeacbevtes
améornoav méov Tijs eKEL 0608, LLNKeTL moAuT pay
povnoavres pyre Tivas Tovs mAovatous Oo deomro7Ns
kal duddoxahos mpooayopevel LTE OTTWS TO advVa-
Tov ev dvOpasrous * Suvarov yiverau. aAAou dé TobTo
pev ouvnKay opbas kal TpoonkoVvTws, TOV SE Eepywv
TOV Eis THV owrnpiav avadhepovTwv dAuywpnaavres
ov TAapEeaKEeVaoaVTO THY d€ovcav TapacKevTy ets TO
TOV eAmuCopevey TUXElV. Aéyer* de Tatra éExaTepa
mept® TOV mAovaiwy TOV Kal Tis duvapews Tod
owThpos Kal THs emupavods cwrnpias nabynpevwr,
Ta&v b€ a cpu Tov THs adn Betas oXLyov jou perec.

3. Xp toivuv Tovs piradntos Kal piradeAgurs
<Siaxeyrevous >* Kal [7TE Karabpacvvopevous av-
Oddws tav mAovciwy KAnTa@V pte ad maAWw v70-
mimrovTas avTots dua oikelay Piroxepderay, m™p@Tov
pev avTa@v efaipety T® NOyw Thy Kevyn? a amdoyvaow
Kal Sn Aoby pLeTa Tijs Seovons e€nynoews TOV Aoyiwv
Tob Kupiov | dudTt oVK aTroKeKoTITAL TEAEOV avrots 7)
KAnpovop.ia Tijs Baotdelas Tov ovpavay €av om
akovowot Tats evrohais: el? omdtav padbwow ws
adees dediacr d€os Kal ore Bovdopevous avrovs 6
oWwTIp dopevws d€xeTat, TOTE Kal Tpoderkvovat Kal
pvotaywyety Orrws av Kal du’ olwy epywv Te Kal
dvablecewy e7avpawTo Tis eAmri8os, ws ovr’ aun -
xavov ajc adtots oUTe TovvayTiov -€iKy

1 dvOpHros Barnard. dvOpwry 7 Ms.

2 Xéyw Ghisler. éywy Ms. ? wept Barnard. dep émi Ms.
4 <dcaKxeuévous> Fell. 5 xevyvy Combefis. xKawhy Ms.

« Literally, ‘the rich who are called” ; cp. 1 Corinthians
i. 24, and Jude ver. 1.

274

THE RICH MAN’S SALVATION

feeling that they are not destined to obtain life.
So, complying with the world in everything, and
clinging to this present life as the only one left to
them, they depart further from the heavenward way,
taking no more trouble to ask who are the rich men
that the Master and Teacher is addressing nor how
that which is impossible with men becomes possible.
Others however understand the saying rightly and
properly, but, because they make light of the works
which bear upon salvation, do not provide the neces-
sary preparation for the satisfaction of their hopes.
In both cases I am speaking of the rich who have
learnt of the Saviour’s power and His splendid salva-
tion; with those who are uninitiated in the truth I
have little concern.

3. It is the duty, therefore, of those whose minds
are set on love of truth and love of the brethren,
and who neither behave with insolent rudeness
towards the rich members of the church,” nor yet
cringe to them through personal love of gain, first, by
means of the word of scripture,’ to banish from them
their unfounded despair and to show, with the neces-
sary exposition of the Lord’s oracles, that the inherit-
ance of the kingdom of heaven is not completely cut
off from them, if they obey the commandments ; and
afterwards, when they have learnt that their fears
are groundless, and that the Saviour gladly receives
them if they desire, to point out and instruct them
how and through what kind of works and re-
solves they can enjoy the object of their hope,
which is neither beyond their reach nor, on the
contrary, to be obtained without settled purpose.

> Or perhaps, ‘‘ by means of reason.” See p. 20, n. a.
K2 275

Christians
must show
them that
salvation
is not
impossible

CLEMENT OF ALEXANDRIA

TE pLYWOLLEV)S. add’ ovTmep: Tpotrov exer TO TOV
abAn7Ov, wa puKpa Kat emiKnpa. peyddous Kal
adOdprois mapaBdAwpev, Touti Kal ef’ éavtod+ 6
Kata KoojLov TAovTaV Aoyiléobw. Kal yap éxeivwn
6 pev OTe Suvijcerar viKav Kal oTrepavwv Tuyxavew
americas ovo” OAws emt THV ab Anow ameyparparo,
6 b€ ravTny pev eBaAdpevos TH yreopn THY eArida,
movous 6€ Kal yupvaola Kat Tpodas [41) TpOGve}Levos
mpoodhdpous, aoredavwrtos Steyévero Kat Sijpapre
Tov éAridbwy. ovTwWs TIS Kal TH emiyelov TAUTNY
meptBeBAnwevos meptBoAry pare THY apn eauTov
TOV abAwv TOU GWwTHpos EKKTPUOTETH, TLOTOS ‘YE
@v Kal TO peyadetov auvopay Ths Tob Oeod pur-
avOpwrias, pare pny aves dvdoxntos Kal av-
ayesveaTos peivas GKOVUTL KaVLOpwrl* TOV orepaveny
ths apbapaias €Amlérw petahaBetv- GAN’ atbrov
bmoBarera pepwv yupvaorTh pmev TO Aoye, aywvo-
Oérn 5é€ TO Xpror@: Tpogy) d€ atT® Kal moToV
yeveodu TET EVOV 1) KOU?) Seabhien tod Kupiou,
yupvaova d€ at evtodat, edoxToovry) d€ Kal
KOopoS at KaAat duabecers, ayarn, mloTis, eArris,
yv@ats adnbeias, <émeixeta, >8 TpaoTyns, evoTrAayy -
via, oepvoTns, Ww’, oTav <7 >* eaydtn adAmy€é b70-
onenvn <To TéAos>°® Tod Spdpsov Kal THY evTebbev
e€odov® Kabdmep €k atadtov Tob Biov, wet ayabod
Tob avveddtos TH abdAobérn Tapacrh vixynddpos,
wuodoynmevos THs avw matpidos agwos, els Hv
1 €avrod Mayor. éauvre Ms.
2 dxovirl kdvidpwri Ghisler. dxwvetra xdv ldpOre Ms.
3 <Cmrelesia Fell (lacuna in s.).
4 <> inserted by Schwartz.

agro TéXos> inserted by Stahlin (cp. 2 Timothy iv. 7).
8 rv... Godoy Stahlin. rhs... e&ddou Ms.

276

THE RICH MAN’S SALVATION

Well then, as is the case with athletes—if we may But effort
compare things small and perishable with things Pecsyy
great and incorruptible—so let him who is rich in athletes
this world consider it to be with himself. For the
athlete who has no hope of being able to win and to
obtain crowns does not even enrol himself for the
contest ; while the one who at heart entertains this

hope, but does not submit to hard training and
exercises and suitable food, comes out uncrowned

and entirely misses the fulfilment of his hopes. In

the same way let not one who is clothed with this
earthly covering” proclaim himself barred at the start

from the Saviour’s prizes, if, that is, he is faithful

and surveys the magnificence of God’s love to men;

nor, once again, let him hope, by remaining un-
disciplined and unused to conflict, to partake of the
crowns of incorruption without dust and sweat. But

let him come and subject himself to reason? as
trainer and to Christ as master of the contests. Let

his appointed food and drink be the Lord’s new
covenant,° his exercise the commandments, his grace

and adornment the fair virtues of love, faith, hope,4
knowledge of the truth, goodness, gentleness, com-
passion, gravity; in order that, when the _ last
trumpet’ signals the end of the race and his departure

from the present life as from a course, he may with

a good conscience stand before the judge a victor,
admitted to be worthy of the fatherland above, into

@ i.e. riches.

> Again we have the comprehensiveness in the meaning
of logos. Seep. 20,n.a. In Clement’s thought the different
meanings tend to mingle with one another.

¢ See 1 Corinthians xi. 25.

4 See 1 Corinthians xiii. 13.

¢ See 1 Corinthians xv. 52.

277

938 P.

CLEMENT OF ALEXANDRIA

wera. oTepavey Kal KnpvypLdtav ayyeNKav eravép-
XeTaL.

4. Aoin rowvv jp 6 owrinp evtedbev dpSapevors
tov Aoyou Tan Oy Kal TA TMpemovTa Kat Ta OWT PLa
ovpBareobar Tots adeAdots mpos TE THY €Arrida
T™p@Tov avriy Kat SevVTEPOV TpOos T1V THs. eArridos
mpocaywyrv. © be xapilerar deopevois Kal airobv-
Tas OvddoKet Kal vet THY dyvouay Kal THY a7 -
yvwow dmoceleTau, TOUS avrovs maw jelodyov
Adyous mepl TOV motel, EauT@v Epunveas ywo-
pevous Kat efnyntas daparets. ovdev yap olov
atTav avis aKodoat Tav pnTav, amep yuds ev
Tots evayyeAlous axpe viv SveTdpacoev dBacavicrws
Kat Sunpaprnpevws bro vyTudTHTOS akpowpEvous.

+ "Exzropevopevov avtod! eis odor mpooeOev TLS
eyovumreret Aéyev: duddaKkade ayabe, Tl TOWMNoa,
iva | Cony aiwviov KAnpovopjow; oO € “Inoods
Aéyen: Ti pe dyaBov Aéyets ; ovdels dyabos el yer)
eis 0 Oeds. Tas evtoAds oldas: Ly) jorxevons, pa
povevons, p Tay Krebs, bo Hy) pevd omapTupyans, Tia.
TOV TATE pa. gov Kal THY pntépa. o de amoxpilets
déyeu adr@: qTavTa TadTa eptdata <ex veoTnTOs
pov>*. 6 de ‘Inoods euPrerbas nyamynoev adTov
Kal elrrev" €v cou botepet: et OéAeus Téevos elvat,
mwAnoov oO doa exets Kal d.d8os mTwyots, Kal e€es
Onoavpov ev ovpave, kat Sebpo dKxodovber por. 6
be oTuyvdcas emt TO Adyw amiAde AvTrovpevos: Hv

yap exwv ypywata ToAAd Kal aypovs. mepiPAeba-

1 airod Barnard. av’r@ Ms.
2 <éx vedtnrés wou> inserted by Segaar ; see pp. 286, 290.

278

THE RICH MAN’S SALVATION

which with angelic crowns and proclamations he
now ascends.

4, May the Saviour grant us power, then, as we
begin our address at this point, to impart to the
brethren true and fitting and salutary thoughts, first
with regard to the hope itself, and secondly with
regard to the means of reaching it. He gives freely
to those who need, and teaches them when they ask,
and disperses their ignorance, and shakes off their
despair, by bringing up again the self-same words
about the rich and showing them to be their own sure
interpreters and expositors. For there is nothing
like hearing once more the actual sayings which,
because in our childishness we listened to them un-
critically and mistakenly, have continued until now
to trouble us in the gospels.

As He was going forth into the way, one came and
kneeled before Him, saying, Good Master, what shall I
do that I may inherit eternal life. And Jesus says, Why
callest thou me good? None is good save one, even God.
Thou knowest the commandments; do not commit
adultery, do not kill, do not steal, do not bear false
witness, honour thy father and mother. And he answer-
ing says to Him, All these things have I observed from my
youth. And Jesus looking upon him loved him, and said,
One thing thou lackest. If thou wilt be perfect, sell
whatsoever thou hast and distribute to the poor, and thou
shalt have treasure in heaven; and come, follow Me.
But his countenance fell at the saying, and he went away
sorrowful ; for he was one that had great riches and lands.

@ The imagery in this fine passage is taken from the
Greek games, which St. Paul also had used as an illustration
of the spiritual conflict. See 1 Corinthians ix. 25.

279

A prayer
for the
Saviour’s
help

The gospel]
passage
about the
rich man

CLEMENT OF ALEXANDRIA

\ ¢e > ~ / ~ A > ~
pevos S€ 6 “Inaots éyer Tots pabntais adrod:
mas SvaKoAws of TA XpHpaTa ExovTeEs EloeAcYaovTat

> \ / ~ ~ ¢ \ \ >
eis Thv Baotrctav Tob Geod. ot de pabnrat efap-
Bobvto emt Tots Adyors adtob. mddAw be 6 *Inaods
amoxptlels Aéyer adtots: TéKva, THs SvVaKoAdv €aTt
Tovs metroloTas emt ypypacw eis THY BactAretav Tob
~ >] an >} / A fond ~ ~ ,
Oeot eiaceAPetv: cdKddws dia THS TPYLAALGs THs BeAd-
vns Kdndos ciceAcvoeTar 7 TAOvaLOS els THY Bact-
Aelav Tob Geob. of 5é mepicaods e€emAjaoovTo Kal
” / > / ~ ¢ A ’ /
EXeyov: tis obv SUvatar cwhjvar; 0 de euBAdpas
avrois elzev' 6 Te Tapa avOpwrots advvaTov, Tapa
~ / ” ¢ / / b) ~ OA
be@ Svvarev. jp€ato o Ilérpos A€yew adTa@: ie
A \
Huets adynKapev mavta Kal HKoAovbijcapév cot.
> \ \ Re? A / > \ Cin /
amoxpileis d€ 6 “Inaots Aéyer’ apy tuiv A€yw,
a“ “ > ~ \ ” \ A A > \ \
6s av adh ta tdta Kat yovets Kat adeAdods Kai
xXpywata evexev e“od Kat evexev TOD edayyediov,
amoAnpeTrar éxatovtartAaciova. viv ev TH Kapa
ToUTW aypovs Kal ypnuaTa Kal oikias Kal adeApods
€yew peTa Swwypa@v eis 70d;* ev d€ TH Epyouevw
Cn? éorw aidvos: [ev de]* Ecovrar ot mparor
~ 3°
ECXATOL, Kal Ol ETXATOL TPATOL.
~ ~ /
5. Tatra pev ev t@ Kata Mapxov evayyedAtw
/ A \ > ~ LAA de ~ A >4
yéypantat: Kal ev Tois aAdows de maou < Tots
avwpLodoynuevots dAiyov ev tows ExacTaxod TaV
pnudarwv evaddAdooe, mdvta Se THY adTHV Tihs
youns ovpdwviav emideixvuTa. det dé adds
> / ¢ ? \ > / ¢ / > \ wr S,
elooTas ws ovdev avOpwrivws 6 GwTrp, aAAa TavTa
Geia codia Kal pvotikh SiddcKer Tods EavTod, 17
~ ~ > \ \ >
capKivws axpodoba ta&v Aeyouéevwr, adAa Tov ev
1 els rod; Stahlin. els rou Ms. elpyou Barnard.
2 tw Ghisler. {wy Ms. 8 [év dé] Ghisler.

4 <rois> inserted by Wilamowitz.
280

THE RICH MAN’S SALVATION

And Jesus looked round about, and says to His disciples,
How hardly shall they that have riches enter into the
kingdom of God! And the disciples were amazed at His
words. But Jesus answering again says to them,
Children, how hard is it for them that trust in riches to
enter into the kingdom of God! A camel shall more
easily enter through the eye of the needle, than a rich
man into the kingdom of God. And they were exceed-
ingly astonished and said, Who then can be saved? But
He looking upon them said, That which is impossible with
men is possible with God. Peter began to say to him, Lo,
we have left all and followed thee. And Jesus answer-
ing says, Verily I say to you, whoever leaves his home
and parents and brothers and riches for My sake and for
the gospel’s sake, shall receive back a hundredfold. To
what end is it that in this present time we have lands and
riches and houses and brothers with persecutions? But
in the time to come is life eternal. ‘The first shall be
last and the last first.¢

5. This is written in the gospel according to Mark,
and in all the other accepted? gospels the passage
as a whole shows the same general sense, though
perhaps here and there a little of the wording
changes. And as we are clearly aware that the
Saviour teaches His people nothing in a merely
human way, but everything by a divine and mystical
wisdom, we must not understand His words literally,°

« St. Mark x. 17-31. It will be noticed that the text of
St. Mark’s gospel used by Clement differed in a number of
small points from that with which we are familiar.

> Clement distinguishes the four gospels from others
which he knew, and occasionally uses, but to which he did
not attribute the same authority.

e The Greek word is ‘‘fleshly” or ‘“‘carnally”; the
fleshly meaning was the one that lay on the surface, as con-
trasted with the hidden or spiritual meaning. ‘‘ Literally ”
seems the nearest equivalent in modern English.

281

The passage
must not be
interpreted
in a merely
literal sense

939 P.

CLEMENT OF ALEXANDRIA

avrots KEK PULLLEVOV voov pera, Ths a&las Cytioews
Kal ouvécews epevvay Kal KatapavOdvew. Kat yap
Ta Um avtob Tob Kuptov SoxodvTa nmrAadobae Tpos
Tous pabntas Tav myeypevens Urrerpnevenv ovdev
WTTOVvOS aAAa mA€iovos ere Kal viv THS emLaTdcews
EUplOKETAL Sedpeva. dua THY vmepBadAovoav Tis
ppovicews ev adrois drrepPoAnv. Orrov de Kal Ta
vourlopeva Um adtobd diotyOar Tots €ow Kal avtots
tots ths Bacwvelas Téxvois br’ adTod Kadovpévois
eve xpnler Ppovtidos mAcElovos, 7 mov ye Ta Sogavta
bev arA@s e€evnvexbar Kat dia TobTo pwnde Sinpw-
THEVA TpPOS TMV aKovoavTwr, | eis GAov Se TO
Tédos ado THs awrypias Siadepovta, éoxevacpéva
d¢ Javpaor® Kai brepoupaviw diavolas Baber, odK
émuToAaiws dexeobar. Tats dKoais TpoonKer, aAXa
kablevras TOV vobv em avro TO TVEdLA TOD GwWTHpos

Kal TO THS yreopns amdppyTov.
6. “Hpcdirnra bev yap ndéws oO KUpLOS, HL@vV Kat
owTnp epornpa katadAnAdraroy | ad7T@, 7 Cw) mrepl
wis, 0 owTI/p TEpl GwTnplas, o Ripaneiee mrepl
Kepadatiov Tay dudacKopevewv Soypdruy, <7>*
aA Deva mrepl THS adn Buys aBavacias, 6 6 Adyos Tmept
Tou | THAT pyvov Adyov, 6 > Téhevos Trepl Ths TeXelas ava-
TAvTEWS, 6 adGapros mept THs BeBaias adbapoias.
TpoTnrat mrepl TOUTWV drep cy Kal Karedndvdev,
a mawever, & SiddoKer, a Tapéxer, Wa delEn THYv
Tod evayyediov brdbeow, ott ddats eaTiv atwviou
Cais. mpoowe de ws Beds Kal a péeArAe diEpw-
TnOjcecbar Kat & péAAe Tis adT@ amoxpivecbar.
1 Giagépovta, éoxemacuéva Stahlin. duadepdytwr, éoxerracpé.

Vwy MS.

2 <m> inserted by Barnard.
282

THE RICH MAN’S SALVATION

but with due inquiry and intelligence we must
search out and master their hidden meaning. For
the sayings which appear to have been simplified
by the Lord Himself to His disciples are found even
now, on account of the extraordinary degree of
wisdom in them, to need not less but more attention
than His dark and suggestive utterances. And
when the sayings which are thought to have been
fully explained by Him to the inner circle of dis-
ciples, to the very men who are called by Him
the children of the kingdom,” still require further
reflexion, surely those that had the appearance of
being delivered in simple form and for that reason
were not questioned by the hearers, but which are
of importance for the whole end of salvation, and
are enveloped in a wonderful and _ super-celestial
depth of thought, should not be taken as they strike
the careless ear, but with an effort of mind to reach
the very spirit of the Saviour and His secret meaning.

6. For our Lord and Saviour is pleased to be asked
a question most appropriate to Him ; the Life is asked

about life, the Saviour about salvation, the Teacher :

about the chief of the doctrines He was teaching,
the Truth about the true immortality, the Word
about the Father’s word, the perfect one about the
perfect rest, the incorruptible about the sure incor-
ruption. He is asked about the things for which He
has even come to earth, and which are the objects
of His training, His teaching, His bounty ; in order
that He may reveal the purpose of the gospel, that
it is a gift of eternal life. As God He knows before-
hand both what questions He will be asked and

@ St. Matt. xiii. 38,
283

The rich
man’s quese
tion was
appropriate
o our Lord

CLEMENT OF ALEXANDRIA

ris yap Kal padov 3 7 0 mpopyrns mpodynTav Kat
KUploS 7raVvTOS TpopaTiKod TVEVHLATOS ; KAn Bets
dé ayabos, am’ adbtot mpwrov Tob prparos TOUTOU
To evddaysov AaBav evredOev Kat THS SidacKaXlas
apxeTat, emuotpépwv Tov pabytiv emi tov Oedv
tov ayalov Kat mp@tov Kat povov Cwihs aiwviov
Taplav, nv oO vlos didwow nuivy map éKeivov
AaBov.

7. Odxotv 76 péytorov Kai Kopudatoratov THY
mpos THV Cony Leas amo Ths apyhs evOds
eycarabeoBar TH poxh 8 et, yv@va TOV Geov TOV
atesveov Kat Soripa alwviwv Kat m™p@Tov Kal UiTépTa~
Tov Kal eva Kal ayaboy Beov. <dv>1 ori kryjcacbat
bua YVOOEWS Kal Katadripes: avuTn yap arpenros
Kal dodAevtos apx7) Kal Kpymis Cujs, eTUOT TLL
feod Tod OvTWS OVTOS Kal Ta, evra, TOUTEOTL TA
aiwvia, Swpovjevov, €€ ob Kal TO elvat Tots GAAoLS
bmdpye Kat TO pretvar AaBetv. 1 wev yap TovTov
ayvoia Odvatds €oTw, 7 S€é émiyvwots adTod Kal
olKELWaLs KaL 7) TpOSs avTOV ayaTn Kal e€ojLolwots
prov” Cw7.

8. Todrov otv mpatov éemuyvOvat TO Cnoopévw
Thy ovtTws Cwihv mapakeAevetat, dv ““ oddeis emuyt-
VWOKEL EL [L7) 6 VLOS Kal @ av 6 vLds amroKaddysy’”’:
emeita TO péyelos Tob awrThpos pet exetvov Kal
THV KAWOTHTA THS YapiTos abety, OT Oy KATA TOV

1 <6y> inserted by Wilamowitz.

« The word used here (tamias) is applied in Homer
(Iliad iv. 84) and Plato (Rep. 379 £) to Zeus, and Clement
is doubtless alluding to these passages.

’ See St. John v. 26; xvii. 2.

284

THE RICH MAN’S SALVATION

what answers will be given Him. For who should
know this more than the prophet of prophets and
the Lord of every prophetic spirit? And when He
is called good, He takes His key-note from this very
first word and makes it the starting-point of His
teaching, turning the disciple to God who is good,
and first of all, and alone dispenser of eternal life,
which the Son gives to us after receiving it
from Him.?

7. We must therefore store up in the soul right The first
from the beginning the greatest and chiefest of the (ey nos
doctrines that refer to life, namely, to know the om
eternal God as both giver of eternal gifts and first
and supreme and one and a good God.¢ And we
can get possession of God through knowledge and
apprehension; for this is a firm and unshakable
beginning and foundation of life,—the knowledge of
God who truly exists and who is the bestower of
things that exist, that is, of eternal things, from
whom it is that the rest of things take both their
existence and their continuance. Ignorance of Him
is death, but full knowledge of Him, and close
friendship, and love to Him, and growth in His
likeness,? is alone life.

8. He therefore that aims at living the true life Then to
is bidden first to know Him whom “no man knows g70* the
except the Son, and he to whomsoever the Son
reveals Him’”’*: and then to understand the Saviour’s
greatness, next to Him, and the newness of His
grace ; because, according to the apostle, “the law

4 The thought of ‘‘ becoming like God” is taken from
Plato, 7 heaetetus 176 B, a passage to which Clement often
refers.

e St. Matthew xi. 27.

285

940 P.

CLEMENT OF ALEXANDRIA

dmoaToAov “6 vOjLos dua Mwoéws e609n, n xdpis
Kat 7) adAnjGeva dua ‘Inood Xprorod" a Kal ovK toa 7a
dua dovdAov mLaTOO Sddpreva Tots bo [rod] 1 viob
yenatou Swpovpievors. el yoov iKavos Wy | 6 Mwoéws
vopos Conv atesveov Tapacxerv, pearny pev 6 OwTIp
avros TapayiveTat KOL TAGKXEL OL HLGS Amro yevecews
pEXpL TOU onpetou THY dvOpwmornra Svar pexwy,
paray d€ 6 macas TETOUNKOS “eK VEOTNTOS Tas
vopipous | evtoAas Tapa GAXov aitet? -yovuTteT @v
afavaciav. ovoe yap meTAjpwKe [LOvov TOV VOLOV,
adAd Kal evOds amo TPWTNS WAuctas dp&djevos*
Emel KQL TL peya 7 odmépAaptpov yijpas dyovov
aducnwatav av vemBupiian TIKTOUVOL veaviKat 7
opy7) féovea 7 Epws XpneaTov 5 GAN” el tis ev
OKIPTHUATL veoTHGiw Kal TO Kavowve THs WAuctas
TapecxnTar ppovnpa. * TeTrAVvOV Kal apeaBurepov Too
xpovou, Bavpacros oUTOS dywovearns | Kal Svamrpem7js
Kal THY yveopny moAuds®., aAd’¢ “Ops obTos 6 TOLOUTOS
dicpiBas TémeloTal, SLOTL avT@ mpos pev diKato-
ovvny ovdev evoel, Swijs de ddws mpoodet* 610
adrny airet Tropa TOO Sobvat p.ovov Suvapevov: Kal
Tos pev. TOV vO jLov dye mappnoiav, Tod Geotd de
TOV ULOV ixerevel. “ék mloTEWS els mlioTW pea
TAOGETAL’ WS opaepas ev vow catevwv Kal
ETLKLVOUVWS vavdoyay | els TOV owripa peBoppilerar.

8: yoov ‘noobs ovK €Aéyyet [ev avrov ws mavra
Ta. €K vOmov pA) TEeTANPwKOTA, GAA Kal ayaTg Kal

1 [rod] Stahlin.

2 aire? J. A. Robinson. é7c Ms.
8 rodids Stahlin. moduwrepos Ms.

@ St. Johni. 17.
286

THE RICH MAN’S SALVATION

was given through Moses, grace and truth through
Jesus Christ,’ % and gifts given through a faithful
slave® are not equal to those bestowed by a true
son. At any rate, if the law of Moses was able to
supply eternal life, it is in vain that the Saviour
comes Himself to us and suffers on our account,°
running His human course from birth to the cross 4; Mees mh
in vain, too, that he who has kept “ from youth” all cive ie.
the commandments of Moses’ law kneels and asks
immortality from another. For not only has he
fulfilled the law, but he began to do so right
from his earliest years. For what is there great or
especially distinguished about an old age free from
the brood of sins that are born of youthful lusts or
boiling anger or passion for riches? But if a man
in the heyday and heat of youth displays a ripe
spirit older than his years, he is a wonderful and
illustrious champion and hoary in judgment. Never-
theless the young man in question is positively con-
vinced that while, as regards righteousness, nothing
is lacking to him, life is lacking altogether. So he
asks it from Him who alone is able to give it. As
regards the law, too, he speaks with boldness, but to
the Son of God he makes supplication. He passes
over “from faith to faith.”° As he tosses perilously
in the dangerous roadstead of the law he is brought
to a safe anchorage with the Saviour.

9. Certainly Jesus does not convict him of not
having fulfilled all the demands of the law. No, He

> The reference is to Moses in Hebrews iii. 5.

¢ See Galatians ii. 21.

@ Literally, the ‘‘ sign,” a term often used to denote the
cross ; cp. Ep. Barnabas xii. 5.

¢ Romans i. 17.

287

CLEMENT OF ALEXANDRIA

dmepaomalera THs ev ols Eeuabev edrreeias, ateAT
dé elval dnow ws mpos TiVv aledviov CwnHv, ws ov
TéAeva meTIANpWKOTA, KaL VosLov pev epyaTny,
apyov dé Cwis adn Ouvis. KaAa prev odv KaKEiva
(ris 8° ov pyow ; 1 yap “évroAn ayia’) axpe
Tradayurylas Twos peta ddBov Kal mpotradeias
emt THY TOO “Incot vomobeciay Thy aKpav Kal yap
Tpoxwpodvra, Ar pwua de “ VOmov Xpuotos ets
ucavoovvny TavTl TH muaTEvovTt, ” ody d€ SovAous
motmv wes doddos, dAAa Kal viods Kat adeAdhovs Kal
ovykAnpovopous Tovs emtedobvtas TO BéAnua Tob
TaTpos.

10. “Ei éXets tédctos yevéobar.”’ odK dpa mw
Tédertos Hv: ovdev yap TEeAciov TeAELOTEpoV. Kal
Beiws ro “ei DeAeus TO atvte£ovciov THS mpoo-
dvaheyouevns adr@ poxis edn Awoer. em TO
avOpurrray yap HV uy) alpeats ws eAevPépw, emt G6
dé 7) ddats Ws KUpiw. didwor 5é BovdAopévois Kat
Umepeotovdakdoar Kal Seopevois, tv’ ovTws td.ov
avTav 7 owTnpla yevntat. ov yap dvayKdler 6
Oeds, Bia yap exOpov bed, ard Tots Cntobau
mropicer Kal ois aiTovat Tapexet Kal Tots Kpovovow
avolyer. et Bédets otv, et OvTws OBédeLs Kal 7)
€autov efamatds, KTHjoat To evddov. “Ev cot
Neier,” TO Ev, TO ESV, TO ayabdv, TO HSH Brrep
vosov, OmEep vouos od Sidwow, OmEp vopos ov

@ Romans vii. 12. >’ See Galatians iii. 24.
¢ Romans x. 4, and xiii. 10.
4 i.e. Moses; cp. Hebrews iii. 5-6.
e See St. Matthew xii. 50, and Romans viii. 14-17.
S St. Matthew xix. 21.
9 See St. Matthew vii. 7, and St. Luke xi. 9.

288

THE RICH MAN’S. SALVATION

loves him and warmly welcomes him for his ready
obedience in what he has learnt. Yet He calls him The rich
imperfect as regards eternal life, on the ground that {hiretore
he has fulfilled deeds that are not perfect, and that still im-
though he is a worker of the law, he is idle in respect i og
of true life. Now the works of the law are good—
who will deny it? for “the commandment is holy,’ @
—but only to the extent of being a kind of training,
accompanied by fear and preparatory instruction,
leading on to the supreme law-giving and grace of
Jesus.2. On the other hand “Christ is the fulfil-
ment of the law unto righteousness to every one
that believes,’ * and those who perfectly observe the
Father’s will He makes not slaves, in the manner
of a slave,? but sons and brothers and joint-heirs.°

10. “If thou wilt become perfect.” 4 So he was
not yet perfect; for there are no degrees of perfec-
tion. And the “if thou wilt” was a divine declara- The rich
tion of the free-will of the soul that was talking ;20,0°
with Him. For the choice lay with the man as a choose life
free being, though the gift was with God as Lord.
And He gives to those who desire and are in deep
earnest and beg, that in this way salvation may
become their very own. For God does not compel,
since force is hateful to God, but He provides for
those who seek, He supplies to those who ask, and
He opens to those who knock.g If thou wilt, then,
if thou really wilt and art not deceiving thyself, get
possession of that which is wanting. ‘One thing
thou lackest,’” the one thing, that which is Mine,
the good, that which is already above law, which
law does not give, which law does not contain, which

» St. Mark x. 21; St. Luke xviii. 22.
289

941 P.

CLEMENT OF ALEXANDRIA

xwpet, 0 Trav Cwvtwv ididv eotw. apédeu 6 TavTa
Ta TOO vopov TAnpwaas “ex vedtynTOs” Kal TA
UmepoyKa ppvakduevos TO Ev ToOTO Tpoabetvat Tots
dAots ov dedvvnTaL, TO TOD GwTipos eEaiperov, iva
AdBy Cwrv aidvov, jv mobet- | ddAa Svoxepavas
annrGev, axbecbeis TH mapayyéAuate tis Cwis,
Umep 7s txéTevev. ov yap aAnbas Cwiv 7OeXdev, ws
epackev, adda dd~av mpoaipécews ayabjs pdvnv
mrepteBaAAeTOo, Kal TEpi TOAAG pEv olds TE HV aoyo-
Aetabar, To 5é Ev, 70 THS Cwhs Epyov, advvatos Kal
ampoOvpos Kat aobevns éxredeiv: Omotdv Te Kal
T™pos THY Madpéav cizev 6 owtip daoxodovpéevny
<mept>* moda Kat mepreAKopevnv Kal Tapaccope-
vyv™ dvaxovikds, THY dé adeAdiy aitiwpevyv, drt
TO Umnpeteiv amoAToboa Tots TooW adrob mapa-
KaOntat pabyticnvy dyovca ayodnv: “ad epi
moAAa tapdcon, Mapia dé tiv ayabiy pepida é€-
edeEaro, Kat ovk adapeOjoera adrijs.” ovttws
Kat TodTOV Exédeve THS ToAVTpaypoovyys ad€euwevov
évt TpooreTnKevar Kal mpookablélecba, TH yaprte
Tod Cwnv aiwviov mpooribevtos.

11. Ti roivuv iv to mpotpedpwevov adbrov eis
guyiv Kat Tovjoay amavTopoAnoas Tob SiSacKkdAov,
THs tkerelas, THs eAmidos, THs Cwis, TeV Tpo-
TeTrovnevav; ““awAnoov Ta UTapyovTa cov.” Ti
dé tobrd e€oTw; ody 6 mpoxeltpws SéxovTal TwWes,
Tv dTdpxovaay ovolay arroppisar mpooTdacet Kal
anoorhvar TOv xpnudtwr, adda ta Sdéypata Ta
TEpL XpnudTwv eLopicar THs uyfs, THY mpos adra

1 <repl> inserted by Segaar.

tapacoouevny Ghisler. wapataccouévyy MS. mwaparapac-
couévny Barnard.

290

THE RICH MAN’S SALVATION

is peculiar to those who live. Yet indeed he who
has fulfilled every demand of the law “from youth”
and has made extravagant boasts, is unable to add to
the tale this one thing singled out by the Saviour,
in order to obtain the eternal life which he longs
for. He went away displeased, being annoyed at
the precept concerning the life for which he was
making supplication. For he did not truly wish for
life, as he said, but aimed solely at a reputation for
good intentions. He could be busy about many
things, but the one thing, the work that brings life, But he
he was neither able nor eager nor strong enough to Sow net
accomplish. And just as the Saviour said to Martha one thing
when she was busy about many things, distracted alii
and troubled by serving, and chiding her sister
because she had left the household work and was
seated at His feet spending her time in learning:
“Thou art troubled about many things, but Mary
hath chosen the good part, and it shall not be
taken away from her,’ *—so also He bade this man
cease from his manifold activities and cling to and
sit beside one thing, the grace of Him who adds
eternal life.

11. What then was it that impelled him to flight, The mean-
and made him desert his teacher, his supplication, "8 of the

his hope, his life, his previous labours? “Sell what reBell what
belongs to thee.”® And what is this? It is not pov”
what some hastily take it to be, a command to fling
away the substance thas belongs to him and to part
with his riches, but to banish from the soul its

opinions about riches, its attachment to them, its

4 See St. Luke x. 38-42.
5 St. Matthew xix. 21; St. Mark x. 21.

291

CLEMENT OF ALEXANDRIA

cuuraberav, THY drepayav emOuutav, THY TEpL
avTa TTOLAaV Kal VoGoOV, Tas pEpipuvas, Tas akavOas
Tob Biov, at TO omeppa Ths Cwis oupmviyovow.
OUTE yap peya. kal ondwrov TO Tyvddhws daropetv
Xpnwar ev jy) ovK emt Aoyw Cwis (obrw pev y av
you ot pn dev EXOVTES pnoayy, aAAa Epnwot Kal
petairar Tay ep’ Tpepay ol KaTa Tas d8ovs
Eppyupevou mtwxol, ““ayvootvres’’ Se Oeov Kat

“ Sucavoovvny Geob,” KaT avTO [ovov TO aKpws
Gmopety Kal aunyavety Biov Kal tav €Aaxiotwv
onmavilew pakapwwrato. Kat OeodiAeotato. Kat
povor Cwiv éxovtes aiwviov) ovTe KaLwov TO
anmeinacba: mAotrov Kal yapioacbar mTwxots 7
maTpiow, ) moot Tpo Tis TOO cwThpos xaflodou
TETIOUTI KAW, ot per Ths «ls Adyous oxoAfjs Kal
vexpas aodias évexev, of be dyyns Kevfs Kal
Kevodokias, “Avagaydopar Kat Anudoxpitor Kat
Kparnres.

12. Ti ody ws KaLvOV Kal LOLoV Geob Tapayyerrer
Kal [LOvoOV Cworrovoby, 6 0 Tovs TpoTépous ouK ETuoEV ;
el de eEaiperov Tt ‘Kavi KTiots,’’ 6 Vids TOD Be
pnvver kal duddoKxer, od TO dawopmevor, Omrep aAAou

« The allusion is to the parable of the Sower. See St.
Mark iv. 19 and parallel passages.
>» Romans x. 3.
¢ Anaxagoras of Clazomenae, 500-428 B.c., gave up his
property in order to have more leisure for philosophy.
Democritus of Abdera (about 460-361 B.c.) is said to “have
spent a large fortune on travels undertaken in search of
knowledge. Crates, the Cynic philosopher (about 320 B.c.)
gave his wealth to his native city Thebes.
@ When Clement speaks of the ‘‘new creation” (the
hrase comes from Galatians vi. 15 and 2 Corinthians v. 17),
e is thinking in the first place of the great transformation

292

THE RICH MAN’S SALVATION

excessive desire, its morbid excitement over them,

its anxious cares, the thorns of our earthly existence

which choke the seed of the true life. For it is no

great or enviable thing to be simply without riches,

apart from the purpose of obtaining life. Why, if

this were so, those men who have nothing at all,

but are destitute and beg for their daily bread, who

lie along the roads in abject poverty, would, though
“jonorant” of God and “ God’s righteousness,’ be

most blessed and beloved of God and the only
possessors of eternal life, by the sole fact of their

being utterly without ways and means of livelihood

and in want of the smallest necessities. Nor again

is it a new thing to renounce wealth and give it

freely to the poor, or to one’s fatherland, which

many have done before the Saviour’s coming, some

to obtain leisure for letters and for dead wisdom,
others for empty fame and vainglory—such men as
Anaxagoras, Democritus and Crates.°

12. What then is it that He enjoins as new and The

peculiar to God and alone life-giving, which did not Command:
save men of former days? If the “new creation,” @ SunD the
the Son of God, reveals and teaches something passions
unique, then His command does not refer to the

which has resulted from the presence and work of Jesus
Christ on earth: the fear of death has given place to an
assurance of union with God and immortality. The life thus
opened out to man is eloquently described in the Hxhorta-
tion to the Greeks, 88-89 P. (see pp. 243-7 of this volume).
But Clement can also apply the term ‘‘ new creation” to
Christ Himself, the result of Christ’s work being gathered
up, as it were, into the person of its author. This is what
he seems to do here. Yet the main thought is still that
the old world has been so entirely left behind that Christ’s
teaching must in every detail go far beyond anything taught
or practised before.

293

CLEMENT OF ALEXANDRIA

TETOLNKACL, Tapeyyvd, GAN’ erepov TU dua TOvUTOV
On) LOLWoJLEvov petCov Kal Devdrepov Kal Tehewrepov,
TO THY puyny adryy Kat THY Oud Beow yupv@oar TOV
drrovTe mabav Kal mpoppila Ta aMorpva THS
yroopns exTE wey kal exBadetv. todTo yap LOLOV
pev Tod moTOU TO pabnpa, a€tov S5€ Tod awTihpos
TO didaypa. ot yap Tou TpOTEpoL, KaTappovncavres

. TOV eKTOS, TQ [LEV KTNMLATO | apnray KaL i mapamaAre-

cav, Ta bé 7a0y TOV vy@v oiwar OTe Kal TpooeTré-
Tewav" ev vrepoisia yap éyevovTo Kat aAaloveia
Kal Kevooogia Kal TEpLppov7yjaet TOV ddwv dvOpes-
Tw, ws avrot TU Orep dvOpwrrov epyacdpevor.
TOS dv obv 6 owTnp Tapyvee Tots els a del Brmcope-
vous ta BAaovra Kat Avpavotpeva Tos Thy Cary,
nv emayyéAreTor; Kal yap at KaKetvo €oTt" dvvarat
Tus dmopoptiadpevos THV KTHOW ovdev aTTov ETL
THY emBupiav Kal Thy opeEw TOV Xpnpedrav exew
evTEeTHKULaV Kal ovlacav Kal THY pev Xphow aro -
BeBAnkévar, amopav de Gua Kal mobav direp
eomrdbyae SumAj Avretoban, Kal TH THs UaNpectas
dmovola Kal TH TAs peTavolas ovvovoia. _avEpUKTOV
yap Kal dunyavov dedpevov TOV mpos TO Brorevew
dvayKaioy [7) ov kataxddobae THY yvounv Kal
acyoAtav dyew GTO T@V KpELTTOVWY, OTTWOODY Kal
olevoby rabra TEL PCOLEVOV exmropilew.

13. Kai méow XpHoYLwWTEpov TO évavTiov, ikava
KEKTNLEVOV adbtov Te TEpl THV KTHow ay kaxoTradet wy
Kal ots KabfKev emucoupely ; Tis yap ay Kowwvia
KataXetroito mapa avOpwrrois, ef wndels Exot NdEv;
"4 Strictly, service rendered by rowers on a ship, in

relation to the work of sailors and pilot; hence, services
rendered by wealth, etc., for the support and comfort of life.

294

THE RICH MAN’S SALVATION

visible act, the very thing that others have done, but
to something else greater, more divine and more
perfect, which is signified through this; namely, to
strip the soul itself and the will of their lurking
passions and utterly to root out and cast away all
alien thoughts from the mind. For this is a lesson
peculiar to the believer and a doctrine worthy of the
Saviour. The men of former days, indeed, in their
contempt for outward things, parted with and sacri-
ficed their possessions, but as for the passions of the
soul, I think they even intensified them. For they
became supercilious, boastful, conceited and disdainful
of the rest of mankind, as if they themselves had
wrought something superhuman. How then could
the Saviour have recommended to those who were to
live for ever things that would be harmful and in-
jurious for the life He promises? And there is this
other point. It is possible for a man, after having un-
burdened himself of his property, to be none the less
continually absorbed and occupied in the desire and
longing for it. He has given up the use of wealth,
but now being in difficulties and at the same time
yearning after what he threw away, he endures a
double annoyance, the absence of means of support @
and the presence of regret. For when a man lacks
the necessities of life he cannot possibly fail to be
broken in spirit and to neglect the higher things, as
he strives to procure these necessities by any means
and from any source.

13. And how much more useful is the opposite
condition, when by possessing a sufficiency a man is
himself in no distress about money-making and also
helps those he ought? For what sharing would be
left among men, if nobody had anything? And how

295

Those only
who have

money can
obey other
commands
of the Lord

CLEMENT OF ALEXANDRIA

Tas 8 dy TOTO TO Soypa moMois ddAous Kal Kahots
Tob Kuplouv Soypacw jovxt davep@s evavTiovprevov
eUpioKoTo Kal [ax OpLevor ; “TOU TATE €avTots
didous €k TOO papwvd THs adiKias, wv orav exAi7n,
d€Ewvrar buds ets Tas aicwvious oKyvds.” $ “KT 1/00
ofe Onoavpods ev ovpava, OTOU [LITE ons pare
Bpadows apaviler [LITE Krénrae dtopvacovo.. 7s
av Tus TEWOVTA Tpepor Kal SupGvra morilot Kal
yupvov oxemalor Kal doteyov auvdyo., & Tots [7
Tomoaow daetdet mop Kal oKOTOS TO eSwrepov, El
mavToy avros exaotos Pldvor tovTwY voTEpay;
adr pny avTos Te emu€evotrat Laxxaty Kal Aevet*
Kal Marfaiw Tots movators Kal TEeAWVaLs, Kal TO.
pev xpipata atvrovs ov Kehevet pcOetvar, THv Sé
duKatav xpiow* emBets Kal TH aducov apehaw
Kkatayyedeu i o7)epov owrnpia T@ OlKQ) ‘TOUTH).
ovTW THY xpetav avTav erawvel, wore Kai peta THs
mpooOnKns TAaVTNS TIV KOWWwViav émiTAooEL, TOTLCEW
TOV Supavra., aptov diddvar TO TEWOVTL, brodexe-
obat TOV doreyov dudvevvdvar TOV YUpVvoV. el be
Tas xpelas ovx oldv TE exmAnpodv TAUTAS [L7) azo
Xpnpatov, TaV O€ XpHaT ev agioracGar kehevet, Ti
av ETE pov €ln TTOL@V O KUpLos «n> 8 ra avra diddvae
TE Kal p17) Siddvat Tapawwav, Tpedew Kal 7) Tpepety,
drrodexeobau Kal dmroxNeterv, KoWwwvetvy KaL {L2)
Kowwvetlv, Omep aTdvTwv adoywratov ;
1 «al Aevel J. A. Robinson. xedever Ms,

2 xpjow Olshausen. xpicw ms.
3 <> inserted by Ghisler.

a St. Luke xvi. 9. > St. Matthew vi. 20.
¢ See St. Matthew xxv. 41-43,
@ See St. Luke xix. 5

296

THE RICH MAN’S SALVATION

could this doctrine be found other than _ plainly
contradictory to and at war with many other noble
doctrines of the Lord? “ Make to yourselves friends
from the mammon of unrighteousness, that when it
shall fail they may receive you into the eternal
habitations.”* “ Acquire treasures in heaven, where
neither moth nor rust doth consume, nor thieves
break through.” ® How could we feed the hungry
and give drink to the thirsty, cover the naked and
entertain the homeless, with regard to which deeds
He threatens fire and the outer darkness to those
who have not done them,’ if each of us were himself
already in want of all these things? But further,
the Lord Himself is a guest with Zacchaeus @ and
Levi and Matthew,’ wealthy men and tax-gatherers,
and He does not bid them give up their riches. On
the contrary, having enjoined the just and set aside
the unjust employment of them, He proclaims, “ To-
day is salvation come to this house.” / It is on this
condition that He praises their use, and with this
stipulation,—that He commands them to be shared,
to give drink to the thirsty and bread to the hungry,
to receive the homeless, to clothe the naked. And if
it is not possible to satisfy these needs except with
riches, and He were bidding us stand aloof from
riches, what else would the Lord be doing than
exhorting us to give and also not to give the same
things, to feed and not to feed, to receive and to
shut out, to share and not to share? But this would
be the height of unreason.

¢ See St. Mark ii. 15 and parallel passages. The reading
‘* Levi” is obtained by a slight change in the ms. Clement
regards Levi and Matthew as two different persons.

J St. Luke xix. 9.

297

CLEMENT OF ALEXANDRIA

14. Ov. dpa daroppumTéov Ta Kal TOUS méAas wde-
Aobyra Xpnpeara: KTNMATA yap €OTL KTNTA OVTA,
943 P. KL xXpnpwara XpHoywa ovra Kal ets lxphow av Opera
b70 TOO Oeob mapeckevacpeva, a& 81) TapaKerTaL Kat
bmroBeBAntrar Kabamep vAn Tis Kal Opyava pos
xXphow ayabryy tots etOdar. TO opyavov, eav xen
TEXVLKOS, TEXVUKOV €oTw* ev dorepis Ths TEXVNS:
amroAaver THs ons apovotas," dv avaitiov. TOLodTOV
Kat 0 mAotros dOpyavov é€ort. Svvacar xpHobar
duxaiws atvT@: mpos dixavoovvyv Kabumnpetet:
adixus Tis aUT@ Xpirac: madw dampers dductas
evploKeTau mépuKe yap vmnpeteiy, add’ ouK apyew.
ov xPn TOLWUV TO ef € eavToo pen ZXOV LATE TO ayabov
LLYTE TO Kaxor, avaiTvov ov, aitiacbar, ahha TO
Ouvdyrevov Kat Kadds TovroLs xpjoae Kal KaKOS,
ad’ av av edna, KaT avTo <TovTO aitvov ov>*,
todto 8 €ati vots avOpwmov, Kal KpiTjprov éAcvbe-
pov €ywv év €avt@ Kal TO avte€ovo.ov THs peTa-
Yelploews THV Soblevrwv: WOTE pa) TO KT Nard Tes
apavilera padov 7 Ta man Tis pux7s: Ta tay)
ovyxwpobvra TIHV apelvw xphow TOV dTrapxovTwr,
iva, Kados Kal ayalos yevopmevos Kal TovTos Tots
KTHMLACL xpHodar du 9A Kahds. TO OvV dmordga.-
aba maou Tots dTdpxovor Kal TwAnoat mavro. 7a
UmdpxovTa ToUTOV TOV TpomoV eKdEKTEOV WS ETL
TOV puxucav mabey SverpyyLevov.
15. "Ey yotv kaxeivo djoaip’ av: émevd7) Ta wev

1 dpovatas Segaar. dmovolas Ms.
2 <roiro aitov dy> inserted by Stahlin.

« An attempt is here made to reproduce Clement’s play
upon the words xpyjuara . . . Xpiouma. . . Xphow.

298

THE RICH MAN’S SALVATION

14. We must not then fling away the riches that
are of benefit to our neighbours as well as ourselves.
For they are called possessions because they are
things possessed, and wealth “ because they are to be
welcomed and because they have been prepared by
God for the welfare of men. Indeed, they lie at
hand and are put at our disposal as a sort of material
and as instruments to be well used by those who
know. An instrument, if you use it with artistic
skill, is a thing of art; but if you are lacking in
skill, it reaps the benefit of your unmusical nature,
though not itself responsible. Wealth too is an in-
strument of the same kind. You can use it rightly ;
it ministers to righteousness. But if one use it
wrongly, it is found to be a minister of wrong. For
its nature is to minister, not to rule. We must not
therefore put the responsibility on that which, having
in itself neither good nor evil, is not responsible, but
on that which has the power of using things either
well or badly, as a result of choice; for this is
responsible just for that reason. And this is the
mind of man, which has in itself both free judgment
and full liberty to deal with what is given to it. So
let a man do away, not with his possessions, but rather
with the passions of his soul, which do not consent
to the better use of what he has; in order that, by
becoming noble and good, he may be able to use
these possessions also in a noble manner. “Saying
good-bye to all we have,’® and “selling all we
have,’ © must therefore be understood in this way, as
spoken with reference to the soul’s passions.

15. | for my part would put the matter thus,

& See St. Luke xiv. 33. ¢ See St. Matthew xix. 21.
L 299

Riches are
to be used
for the gocd
of others

944 P.

CLEMENT OF ALEXANDRIA

> , b] ~ ~ A be re , a“ \ e \
evtds eoTe Ths buys, TA Sé ExTOs, Kav prev 7H puyy
XpATaL Karas, Kaha Kal Tatra SoKet, eav be
Tovnpa@s, movnpa, 6 Kedrctwv dara.\\or probv Ta
bmdpyYovTa TOTEpov Tadra mapateirar Wy avatpe-
Oévrwy ete Ta ma Bn pever, 7 exeiva padov av
dvarpeDevraw Kal Ta KTNLOTOL Xpnoura yiveTau;
6 Toivuy atroBadayv TV KOO[LKTV Teptovatay ert
\
dvvarae mAdoutetv TOV Tabdv, Kal THs vAns py
Tapovons n yap To duaeors TO abrijs evepyet
Kat tov Aoyropov ayxer Kal méCler Kal preypaiver
Tais avvtpodots emifupiars: ovdév odv mpovpyou
yéyovev avT@ TTwyevew ypnpatwv mAovTobrTL TOV
~ >? \ \ > / > / > \ \
malay. ov yap Ta amdPAnta améBadev, adda Ta
adiadhopa, Kal TOV prev UmNpEeTLK@V EavTov TEpt-
/ >? / \ \ Ad ~ / \
exorsev, efexavoe de THY vagy Tijs KaKtas 77Y
eupurov Th T@v €KTOs arropia. dor aKTEOV obv
tots Umdpxovor Tots BAraBepois, ovyt Tots e€av
emloTnTal Tis THY opOryv xphow Kat ovvenheheiv
duvajevots* ageret d€ Ta peta dpovricews Kal
>
cwhpootvvns Kal evoeBeias olkovomovpeva. arr-
/ \ A > / N ade) \ > /
wortéa dé Ta emlypra, TA Sé ExTOs ov PAdmTEL.
Ottws otv 6 KUpios Kal tiv TOV exTos xpelav
~! / / > / > \ / > A
elodyer, KeAevwv amtrobécba | od ta Biwrixa, adda
Ta TOUTOLS KAKa@S ypwueva: Tadra de Hv TA THS
puyis dppwornpatra kai 7d0yn. 16. 6 rovTwv TAod-
Tos Tapwv pev aac. Oavatnddpos, amoAdmevos
d€ cwTnpios* ov det! Kafapevovoay, TouTéaTL TTW-
/ \ \ \ /
yevovoav Kal yupriy thy WvyTV Tapacxopevov
1 Se? Ghisler. 67 Ms.

« A Stoic term denoting things that are in themselves
neither good nor evil. Clement’s reasoning in this passage
is strongly influenced by Stoicism.

300

THE RICH MAN’S SALVATION

Since possessions of one kind are within the soul, outwara
and those of another kind outside it, and these latter jhinss are
appear to be good if the soul uses them well, but
bad if they are badly used, which of the two is it
that He, who orders us to get rid of what we
have, asks us to renounce? Is it those after whose
removal the passions still remain, or rather those
after whose removal even outward possessions become
useful? He who has cast away his worldly abund-
ance can still be rich in passions even though his
substance is gone. For his disposition continues its
own activity, choking and stifling the power of
reasoning and inflaming him with its inbred desires.
It has proved no great gain then for him to be poor
in possessions when he is rich in passions. For he
has cast away not the worthless things but the
indifferent,“ and while depriving himself of what is
serviceable he has set on fire the innate material of
evil by the lack of outward things. A man must
say good-bye, then, to the injurious things he has,
not to those that can actually contribute to his
advantage if he knows the right use of them; and
advantage comes from those that are managed
with wisdom, moderation and piety. We must
reject what is hurtful; but outward things are not
injurious.

In this way then the Lord admits the use of out- Poverty ot
ward things, bidding us put away, not the means of Pegqa°
living, but the things that use these badly; and
these are, as we have seen, the infirmities and passions
of the soul. 16. Wealth of these brings death when-
ever it is present, but salvation when it is destroyed.

Of this wealth a man must render his soul pure,
that is, poor and bare, and then only must he listen

301

‘CLEMENT OF ALEXANDRIA

oUtws 76n TOO awTipos axoboa A€yovtos: “‘ deipo
axoArovier por.’ od0s yap atbros 76n TO KabapaA
Tiv Kapdiav yiverar, eis 5é axdlaprov wuynv Oeob
ydpis od Tapadverar: axdlaptos dé 4 mAovToObca
tov émiOvpidv Kat wdivovoa moddois Epwou Kal
KOO[LKOtS. O MeV yap EXwWY KTHWATA Kal ypUaoV
Kal apyupov kal otklas ws Oeod dwpeds, [Kat ]+ 7A Te
didovte Ded ettouvpyHv am adrav eis avOpatwv
GWTnpiav, Kal ElOws OTL TaDTA KEKTHTAL dia TOvS
adeAdhods padAdov 7) E€avTov, Kal KpEeiTTWY BTAapYwV
THs KTHOEWS abT@v, 17) SodAos < av >? dv KEKTITAL,

punde ev TH pvxn TadTa mrepupepuv, pivé € €v TOUTOLS
opilaw Kal mrepvypaduv THY. eavTob Cwny, adAd TL
Kal KaXov Epyov Kal Getov del OLaTTOVa@V, KV aTro-
orepnOjva bn MOTE TOUTWY, Suvdpcvos: iAew 7TH
youn Kal THY amahhayny avr av eveyKety é€ icov
Kabamep Kat TH Teprovaiay, ovTOsS eoTw 6 poarape-
Copevos bm TOO Kupiov Kal TTWXOS TH TVvEvpaTL
KaAdovpevos, KAnpovojos ETOyLos otpavod Bacwreias,
ov mAovovos Choar p17) Ouvdjrevos- 17. 6 O€ & TH
boxh Tov TAobTov pépur, Kal art Deod TVEUPLATOS
€v TH Kapodia Xpuaov Pepov 7) 7 dypov, Kal THY KTHOW
djLeT pov Gel mrouav, Kal EKGOTOTE TO mAetov Br€érrwv,
KaTW vevevKwS Kal Tots TOU Kdapov UFxypaTpots
TETEONMLEVOS, YH WV Kal els yhv ameAevadpevos,
mo0ev dStvatar Baowrelas ovpavOv éemibvujoar Kat
dpovticat, avOpwros o8 Kapdiav adda aypov 7
peéeradrov dopav, év tovrois evpeOnadpevos ez-

1 [kat] Schwartz.
2 <y> inserted by Mayor.

@ St. Mark x, 21.

302

THE RICH MAN’S SALVATION

to the Saviour when He says, “ Come, follow Me.”’ @

For He Himself now becomes a way to the pure in

heart ;2 but into an impure soul God’s grace does

not steal. An impure soul is that which is rich in

lusts and in travail with many worldly affections.

For he who holds possessions and gold and silver Wealth
and houses as gifts of God, and from them ministers Psitly used
to the salvation of men for God the giver, and knows man blessed
that he possesses them for his brothers’ sakes rather

than his own, and lives superior to the possession of

them; who is not the slave of his possessions, and

does not carry them about in his soul, nor limit and
circumscribe his own life in them, but is ever striving

to do some noble and divine deed ; and who, if he is

fated ever to be deprived of them, is able to bear

their loss with a cheerful mind exactly as he bore

their abundance—this is the man who is blessed by

the Lord and called poor in spirit,’ a ready inheritor

of the kingdom of heaven, not a rich man who cannot

obtain life. 17. But he who carries his wealth in his weaith in
soul, and in place of God’s spirit carries in his heart tpe sou |
gold or an estate, who is always extending his pos- from heaven
session without limit, and is continually on the look-

out for more, whose eyes are turned downwards and

who is fettered by the snares of the world, who is

earth and destined to return to earth?—how

can he desire and meditate on the kingdom of

heaven? A man that bears about not a heart, but

an estate or a mine, will he not perforce be found

among these things on which he fixed his choice?

b See St. John xiv. 6; St. Matthew v. 8.
¢ St. Matthew v. 3.
@ See Genesis iii. 19.

303

945 P.

CLEMENT OF ALEXANDRIA

/ 1 > 2 t tA CS pass / \ ¢ ~
avaykes* [ev|* ols etAero; “ dmov yap 6 voids
Tov avOpurrov, éxet Kat 6 Oncaupos adrod.”’
Onaavpovs 5é ye 6 KUptos olde SitTOvs, TOV peEV
> / 66 18 <9 \ c@r3 \ A > ~
ayallov, ““o yap ayablos avOpwmos ex Tob
ayabob Onoavpod TAS: Kapdias mpopéper TO ayabov,”’
Tov d€ mrovnpov, ““o yap Kaos €k TOU axod
Onoavpot mpodéper TO KaKOV, OTL Ek TEpLadEV[LATOS
~ A oy A
THs Kapdlas TO oTOpa AaXet.”” cazrep odv Bnoavpos
ody els Tap avT@ Kalo Kal Tap Hutv, 6 TO aipvid.ov
/ / > if c he / > \ \ /
peya Képdos ev edprjae did0vs, aAAA Kal SevTEpos,
eS \ Ao \ / Re te /
6 akepdys Kat alnAos Kat dvoKTHTOS Kat Emr LOS,
ovTws Kat mAodTOS 6 pév Tis ayabdv, 6 b€ Kakav,
A >
El ye TOV TrAODTOV Kal TOV OnoavpoV OvK amTnpTYLE-
vous topev GAArjAWY TH PUoet. Kai o pév Tis TAODTOS
\ \
KTNTOS av ein Kat TrEpiPAnTOS, O S€ AKTNTOS Kal
A \ /
amoBAnros: Tov avrov | dé | Tpomrov Kal TTWYELA
poaraprorn) pev 7) TVEVHOTURT. 610 Kal mpooebnker
6 Maréaios: “ waxdpioc of mtwyol’’ mas; “TO
33 ~
mvevpatt. Kal maAw: “ waKdplot of TEW@VvTEs Kal
~ \ / ~ ma)? ? ~ ”
Supavres TV Oucaroovyny Too Deod- ovKobv ab Avot
Ol evavTio’ TTWXOL, Oeod pLev dyLolpor, GJLOLPOTEPOL
de Ths avOpwrivns KTHGews, ayevotor de diKato-
avvns Geod.
A >
18. “Qore tovs mAovaiovs pabnpatiK@s akov-
1 érdvaykes Stahlin. én’ davdyxas Ms.

2 [ev] Stahlin.

a See St. Matthew vi. 21; St. Luke xii. 34. Clement
quotes this saying elsewhere in the same form (vii. Stromateis
71, 6).
> St. Luke vi. 45.

¢ St. Matthew v. 3. In this and the following quotation,
the qualifying words ‘‘in spirit” and ‘* after righteousness ”’
are omitted from St. Luke’s account. St. Matthew’s form

304

THE RICH MAN’S SALVATION

“For where the mind of a man is, there is his
treasure also.”’ #

Now as for treasures, the Lord knows them to be
of two kinds, one good, for “the good man out of
the good treasure of the heart brings forth that
which is good”; and the other bad, for “the evil
man out of his evil treasure brings forth that which
is evil, because out of the abundance of the heart
the mouth speaks.” ® As therefore treasure is, with
Him as with us, not single only, there being that
kind which brings great and immediate gain in the
finding, but a second kind also that is without gain,
unenviable, undesirable and harmful, so also there
is one wealth of good things, another of evil; since
we know that wealth and treasure are not by nature
separate from each other. And the one kind of
wealth would be desirable and worth getting; the
other undesirable and worthless. In the same manner
also poverty is blessed, that is, the spiritual kind.
Therefore Matthew added to “Blessed are the
poor’; how? “in spirit.’* And again, “ Blessed
are they that hunger and thirst after God’s righteous-
ness.’% Those then who are poor in the opposite
sense° are miserable, being destitute of God, more
destitute still of human possessions, and unac-
quainted with God’s righteousness.

18. So with regard to the rich, who shall hardly

probably represents the meaning of the original sayings.
The word ‘‘ poor” was applied in an ethical sense among the
Jews to those humble souls who waited in patient trust for
the coming of the Kingdom.

4 St. Matthew v. 6.

¢ i.e. those who possess no money, and do not hunger
after righteousness.

305

Christ
speaks of
two kinds
of treasure

Two kinds
of wealth
and poverty
also

CLEMENT OF ALEXANDRIA

oTéov, Tovs dvoKdAws etoehevoopevous els THY Bao-
Actav, Py okalds nde a dypoikws pn de capKivws: ov
yap ovTws Achexrau. ovoe Errl Tots exTos 7) owTnpia,
ove El i TONKA OUTE et i oXiya TadTa 7 pKpa 7 peydAa
7 evdoka 7) ddoka 7 edvddKy.a 7) GddKysa, GAN’ ézi
TH THS Wuyfs apetH, miorer Kal eAmide Kal aydrn
Kal didadeAdia kal yvwoer Kal mpadTyTL Kal atudia
Kat dAnbeia, dv GOAov 7) owrtypia. oddé yap da
KaAXos odpatos Cyoetai Tis 7) Tovvavtiov atroAetrat:
GAN’ 6 pev TH SoOevTe odpate ayvOs Kal Kata Beov
xpwpevos Cycerar, 6 de Pleipwv tov vaov Geob
PUapnoerar. Svvarar d5é Tis Kal aloxpos daaed-
yaivew Kat Kata KdAXos awdpovetv: odé iayds
Kat péyebos owpatos Cworovel, ovoe TAY pedav
ovdevia amoAAver, aAn’ y) Tovrous yvyx7) Xpwevy) THY
airiav ef’ ExaTepa TApeXETAL. bmogepe your, prot,
TOLOMEVOS. TO Mpoowmov, Orrep vara Kal layupos
TLS ev Kal evexT@v drraxodoa Kal maAuw aobevixds
Tes av aKxpacta yvoomns TapaBivac. | ovTws Kal
dmopos Tis MV Kab a Bros evpelein mor av peDdav
Tais emOupiais, Kal xpyjacr TAOvaLos vidwr Kal
TTWHEVWY WOOVOV, TETELGLLEVOS, GuVETOs, KaOapos,
KeKkoAagpevos. €l TolvuV éaTl TO C700 }Levov pahora
Kal 7p@Tov 7 pox, KQL TEpL TAUTHV GpET?) jLEV
pvojevy owler, Karta de Bavaroi, djjAov 718 sagpas
OTL avTN Kal arwyevouca av av Tis v70 movrov -
duadGetpntar® owlera, Kal mAovTobca TovTWY GV

1 w\o’rou Combefis. rovrov Ms.
2 diapbelpnrac Segaar. diadGelpec Ms.

@ See ps Ost, in: 1.
306

THE RICH MAN’S SALVATION

enter into the kingdom, we must understand the word Spiritual
in the spirit of disciples, and not clumsily, rudely, or Meanings,
literally ;% for it is not spoken thus. Salvation does and “poor "
not depend upon outward things, whether they are
many or few, small or great, splendid or lowly,
glorious or mean, but upon the soul’s virtue, upon
faith, hope, love, brotherliness, knowledge, gentle-
ness, humility and truth, of which salvation is the
prize. For a man will not obtain life on account of
bodily beauty, nor perish for want of it; but he
who uses holily and according to God’s will the
body that was given him shall obtain life, and he
who destroys the temple of God shall be destroyed.?
It is possible for a man, though ugly, to be licen-
tious, and in beauty to be chaste. Strength and
greatness of body do not give life, nor does insig-
nificance of the limbs destroy, but the soul by its use
of these provides the cause that leads to either result.
Accordingly the scripture says, “When thou art
struck, offer thy face,’ ¢ which a man can obey even
though he is strong and in good health; whereas one
who is weakly can transgress through an uncontrolled
temper. Thus a man without means of livelihood
might perchance be found drunk with lusts, and one
rich in possessions sober and poor as regards pleasures,
believing, prudent, pure, disciplined. If then it is
first and foremost the soul which is destined to live,
and virtue growing in the soul saves it while evil
kills, it is at once abundantly clear that the soul
is being saved when it is poor in those things by
wealth of which a man is destroyed, and that it is
being killed when it is rich in those things a wealth
» See 1 Corinthians iii. 17.
2 See St. Matthew v. 39; St. Luke vi. 29.
L2 307

946 P.

CLEMENT OF ALEXANDRIA
> 4 r ~ ~ a] \ / lal
emuTpiper tAobTos Oavatobraut Kat unKete CnTOpev
adAayod tiv aitiav Tob téAovs mA ev TH Tis
puxns Kataotdce Kai diabécer mpos TE b7aKorV
Geod Kai KabapotnTa mpds Te TapdPaow evTorAdv
Kat Kaklas ovAdoynv.

19. ‘O pév dpa adnb&s Kai Kadr@s <mdAovords >?
EOTW 0 TMV apeTaV TAOVOLOS Kal MAGN TUYH xpHoba
Oalws Kal muoTa@s Suvdpevos, 6 5é€ vdlos mAovatos
0 KaTa CdpKa mAovTay Kal THY Conny els <THV > €£w
KTOW PETEVIVOXMS THY Tapepxopevyv Kal POetpo-
pevyv Kat GAAoTe aAAov ywopevny Kal ev TO Tenet
pen devos noah. |. madw av KaTa TOV avTOoV TpoTrov
Kal ‘yVv7joLos TT WXOS Kal vo0o0s aAdos TTWNOS Kal
pevdwvupos, 6 ev KATA TVEDULA TTWYOS, TO LOLOV,
¢ \ \ / \ > / ~ \ \
0 6€ KaTa Kdopov, TO GAAdTpiov. TH 57) KuTa
KOopoVv <od>* mrwy@ Kal TAOVoiw KaTa TA 7AON 6
Kata mvedpa [ov |» TTWXOS KOU Kara Oeov mAovowos
CS ed / A >> / 6 ce

AaTOOTHUL, < pyat >°, TOV bTapxYovTwy ev TH Ga)
Gov eTqpdrov aNozpiew, iva xafapos TH Kapoia
yevomevos tons Tov Bedv, omrep Kal du’ Erépas dwvijs
cot eloeOeiv eis tiv Baoireiav THv ovpavarv.
Kal THs avT@v amoorhs; mwAjoas. Ti ovv;

1 @avarodra: Dindorf. @avodra: Ms.
* <adovavds> inserted by Wendland.
3 <riv> inserted by Ghisler.

4 <od> inserted by Jiilicher.

5 [ov] Segaar. Stéhlin retains this.
6 <pyoi> inserted by Ghisler.

“ Clement's involved antitheses are often difficult to follow,
and this passage has given much trouble to commentators.
I take his meaning to be this: there is a truly rich man and
a truly poor man in the spiritual sense, independently of
outward possessions. On the other hand there is a spurious

308

THE RICH MAN’S SALVATION

of which brings ruin. So let us no longer seek
for the cause of our end anywhere else except in
the character and disposition of the soul with regard
to its obedience to God and its purity, to its trans-
gression of commandments and accumulation of evil.

19. The man who is truly and nobly rich, then, is How the
he who is rich in virtues and able to use every fortune han
in a holy and faithful manner; but the spurious rich his pos-
man is he who is rich according to the flesh, and has ©"
changed his life into outward possessions which are
passing away and perishing, belonging now to one,
now to another, and in the end to no one at all.
Again, in the same way there is a genuine poor man
and also a spurious and falsely-named poor man, the
one poor in spirit, the inner personal poverty, and
the other poor in worldly goods, the outward alien
poverty. Now to him who is not poor in worldly
goods and is rich in passions the man who is poor in
spirit and is rich towards God says,* “ Detach your-
self from the alien possessions that dwell in your
soul, in order that you may become pure in heart and
may see God,? which in other words means to enter
into the kingdom of heaven. And how are you to
detach yourself from them? By selling them. What

rich (i.e. a moneyed man), and a spurious poor man (i.e. a
beggar). The appeal that follows is addressed by the one
who has the right sort of poverty and the right sort of riches
to him who has neither of these, 7.e. a rich man who lives for
his riches. These riches which occupy his soul must be
exchanged, not for money, but for the true spiritual wealth.
That the ‘‘alien possessions” dwelling in the soul are out-
ward wealth and not mere covetous desires is shown by
iv. Strom. 29. 1, where Clement points out that these latter
could hardly be ‘‘ given to the poor.” See notes on text.
6 St. Matthew v. 8.

309

CLEMENT OF ALEXANDRIA

XpHwara avtTt kTnudtwv AdBys; avrTidoow tAovToU
mpos tAobTov Tromnadevos, eEapyupioas THY pavepav
ovolav; ovdauds: aAAa avri TOV mpdTEpov evuTrTap-
yovtwy TH buyh, Hv coat Troets, avrevaayopevos
érepov mrAotrov Peorro.ov Kat Cwis xopyyov aiwviou,
Tas KaTa THY EvTOARY TOD Deod dSiabcers, av’ dv cou
mepréotar puobos Kal TyLH, Sunvek7}s GwTnpia Kal
aiwvios adBapaia. ovtTws Kadds mwActs Ta brdp-
yovra, Ta ToAAa Kal TeEptcoa Kal amoKAElovTa aot
Tovs ovpavovs, avTiKaTarAAacadpLEVvos aVTAV TAGHocar
duvdjeva. exetva exyéTwoav ol odpKWwot TTWxOL
Kal TOUTWY dedpevor, ov dé TOV TVEULATLKOV mAodrov
avtTiAaBav € EXoUs av 7107 Onoavupov ev ovpavois.

20. Tatra fi) Guviets KATA Tpomrov 6 mohuxp -
patos Kal evvouos avOpwrros, nde O7wWs 6 avTos
Kal TTWYOs OUvaTat elvar Kal TAOVOLOS Kal EXEL TE
Xpnpara Kal pn eXEW Kal xpjobae TO KOOLW Kal
7) xypnobar, amnAbe oTvyvos Kal Karndrs, Aura
THY rag THs Cwis, F 7s emuOujety jeovor, adr’ odyt
Kal tvyetv WSUvaTo, TO SVaKoAov Toujcas advvaTov
avTos €avT@. SvoKxodov yap Hv pr mepidyecOa
pndé Kataotpantrecar Thy wvynv bro THV Tpoo-
dvtwy aBpdv T& mpodiAw mAovtTw Kat avOnpav
yonTevLaTwv, ovK adUvvaTov d€ TO Kal ev TOUTW
AaBéobar owrypias, el Tis EavToV a0 TOD aicbyTob
mAovTov él Tov voynTov Kal BeodidaKTov peTaydyot
Kat dbo Tots adiaddpots t ypHobar KaAds Kal iSiws
Kal ws av els Cwrv atwviov opuyncar*®. kal ot
pabnrat d€ TO mpa@tov pev Kal avrot mrepideets Kal

1 Gdiaddpos Ghisler. dtaddpws Ms.
2 dpujcac Wilamowitz. dpudadoa MS.

@ St. Mark x. 21.

310

THE RICH MAN’S SALVATION

then? Are you to take riches for possessions, to make
an exchange of one wealth for another by turning
real estate intomoney? Not atall. But in place of
that which formerly dwelt in the soul you long to
save, bring in another kind of wealth that makes
you divine and provides eternal life, namely, resolves
that are fixed in accord with God’s commandment ;
and in return for these you shall have abundant
reward and honour, perpetual salvation and eternal
incorruption. In this way you make a good sale of
what you have, of the many things that are super-
fluous and that shut heaven against you, while you
receive in exchange for them the things that have
power to save. As for the first, let the fleshly poor
who need them have them; but you, having received
in their stead the spiritual wealth, will now have
treasure in heaven.” @

20. The very rich and law-abiding man, not under- The rich
standing these things aright, nor how the same man 20 mis.
can be both poor and wealthy, can have riches Christ's
and not have them, can use the world and not use it, °°'™™*""
went away gloomy and downcast. He abandoned
the rank of that life which he could desire indeed,
but could not attain to; since what was hard he
himself had made impossible. For it was hard to
prevent the soul being led away and dazzled by the
luxuries and splendid allurements that are associated
with visible wealth, yet it was not impossible even
amid this to lay hold of salvation, if one would but
transfer himself from the sensible wealth to that
which belongs to the mind and is taught by God, and
would learn to make good and proper use of things in-
different and how to set out for eternal life. Even
the disciples themselves are at first filled with fear

3hl

947 P.

CLEMENT OF ALEXANDRIA

KatamAyes yeyovacw. aKxovoavtes ti djmote; apd
ye OTL xpypwata Kat adtol éxéxtyvTo TOAAd; GAA
Kat adta Tatra Ta Sixtvdua Kal ayKioTpa Kal TA
dmnpetixa oxadioua apjKkav mdAa, amep hv adrots
pova. Tt ov dobybevtes r€éyovar: “tis S¥varat
owlnva;’ Kadr@s jKovoay Kal ws pabyntai tod
TapaBpoAiKas Kat acaddst exyOevtos ind Tod
Kuplov Kat yabovto Tob Babous Tav Adywv. evera
fev ovv xXpyuatwy aKTynpoodyns edéAmdes Hoa
mpos awrTnpiav: émeidi) dé ouvidecay éavtots
pnmw 7a 7a0n Téd€ov arroTeHepevors ® (4prysrabets
yap yoav Kal vewoti mpos Tod awrhpos 7jvSpo-
Aoynpevor), “ meproods e&erAjocoovto”’ Kat an-
eyivwokov éavTovs ovdéy tL Hrrov éxeivov Tod
moAuxpnuatov Kat SewHs THs KTHoEws TEpLExo-
pLevov, Hv ye TpoeKpwev Cwis aiwviov. ad£vov odv Fv
tots palnrais PoBov mdvtws,® ei Kal 6 ypruara
KEKTNLEVOS Kal 6 TAV TADaY EyKvos, dv * éxAoUTOUV
Kal avTol, maparAnciws ameAacOjoovrar obpavdv:
anabay yap Kat Kabapav puyav éotw % owrnpia.

21. “O d€ KUptos aroxpiverat Side ‘76 ev avopa-
mous advvatov duvatov Oe@.”’ madw Kat TobTo peyd-
Ans cofias peotov éorw, 67 Kal’ adrov péev aoxOv
Kat duamrovovpevos amdbevay <6>* dvOpwros obdév
avver, eav S€ yevntar dhAos brepemibuudv tovTou
Kal dueoTrovdaKws, TH mpocbyikn THs mapa Oeod
duvduews Tepuyiverau’ BovAopevars fev yap Tats
ysvyats 0 Beds auvemumvel, et 5€ amooTatev TiS 7po-

1 dcapds Ghisler. cadds ms.
amoreBemévors Mayor. dzoriBeudvors MS,

8 rdvtws Wilamowitz. avrés Ms.

* Sv Stahlin. dp ms.
> <6> inserted by Wilamowitz.

312

THE RICH MAN’S SALVATION

and amazement. For what reason think you? Was
it because they too possessed great riches? Why,
their very nets and hooks and fishing-boats they had
left long ago, and these were all they had. Why then
do they say in fear, “ Who can be saved?” ® It was
because they understood well and as disciples should
that which was spoken in dark parables by the
Lord, and perceived the depth of His words. As
far as lack of riches and possessions went they
had good hopes for salvation, but since they were
conscious that they had not yet completely put
away their passions—for they were fresh disciples
and but lately enlisted by the Saviour — “they
were exceedingly amazed,” % and began to despair
of themselves no less than did that very rich
man who clung desperately to his possession, which
indeed he preferred to eternal life. It was then
for the disciples an altogether fit occasion for fear,
if both the possessor of outward wealth and also he
who carries a brood of passions—in which even
they were rich—are equally to be banished from
heaven. For salvation belongs to pure and passion-
less souls.

21. But the Lord answers: “that which is im- put Goa
possible with men is possible for God.” ® This again b«!ps those
is full of great wisdom, because when practising and earn:stly
striving after the passionless state by himself man °°"? 4”
achieves nothing, but if he makes it clear that he is
eagerly pursuing this aim and is in deep earnest, he
prevails by the addition of the power that comes from
God. For God breathes His own power into souls
when they desire, but if ever they desist from their

@ St. Mark x. 26, 6 St. Mark x, 27.
313

CLEMENT OF ALEXANDRIA

Oupias, Kat TO Sobev ex Beod mvetua ovveoradn:
TO pev yap akovtas owlew €orl Bralopevov, TO
de atpoupevous xapopevov. ovoe THV Kablevdov-
TWY Kal Padacevovroy cot 7 Baovreta Too Qeod,
aNd’ “ot Brasrat adpwalovow avriy "+ avTn yap
pov” 1 Bia Kali, Oeov Bidcacbau Kat Tapa Geod Cony
apTracat, 6 O€ yvovs Tovs Biaiws, waAAov dé BeBaiws 2
avTexopevous [avveywpyaev |® ei€ev yaiper yap 6
Oeds Ta TovatTa ATTwpevos. TovydpTo. TovTwY
akovoas 0 prakaptos Ilézpos, 6 éxAeKTds, 6 e€aipe-
TOS, 0 7p@Tos THV pabyta@v, trép ob} povov Kai
€avTod Tov Popov 6 ow7np exTEr€l, TaXéws HpTacE
Kal auveBade Tov Aoyov. Kat TL dynow; “ We
jets dba oprev mdvro. Kal meodovdnaoapev gol.
Ta dé ‘“ wavrTa’’ et pev TO KT LATO, Ta €avTod Ayer,
téaoapas 6Bodovs taws,< 70 >4 Tob Adyou, Katadirav
peyadtverar Kal TovTwy avtagiav amodaivwy av
AdGor tiv Bacreiav 7THv odbpavav: «i dé, amep
apt. viv Aéyouwev, TA TaAaLa vonTa KTHMATA Kal
puyika voojpata amoppiisaytes EmovTar Kat Lyvos
Tov dudacKdAov, Tobr’ av BVATTOETO | 757 Tots év
oupavois eyypagnoouevors. Toro * yap axoAovbety
ovTws TO owrippr, wapapTyatiay Kal tedeornTa
\

TIV EKELVOU [LETEPXOMEVOV Kal TPOS EKEtvOY WoTTEp
KaTOTTpov KoopobvTA Kal puOuilovta tiv ypvyijy
Kal mavtTa Ova mavTwV djoiws diatibévra. |

1 uévn Stihlin (from Sacra Parallela of John of Damascus).

pdvoy MS.
* Bialws . . . BeBalws Stahlin (from Sac. Par.). BeBalws
. Bratws MS, 3 [ouvexwpnoev| Stahlin.
4 <7d> inserted by Segaar. 5 dort Schwartz, dpi Ms.

6 dvamroto Mayor. dzroiro MS.
“7 rodro Wilamowitz. otrws MS.

314

THE RICH MAN’S SALVATION

eagerness, then too the spirit given from God is with-
drawn ; for to save men against their will is an act
of force, but to save them when they choose is an
act of grace. Nor does the kingdom of God belong
to sleepers and sluggards, but “the men of force
seize it.’* This is the only good force, to force
God and to seize life from God; and He, knowing
those who forcibly, or rather persistently, cling to
Him, yields; for God welcomes being worsted in
such contests. Therefore on hearing these things
the blessed Peter, the chosen, the pre-eminent, the
first of the disciples, on behalf of whom alone and
Himself the Saviour pays the tribute,’ quickly seized
upon and understood the saying. And what does
he say? “Lo, we have left all and followed Thee.” * what
If by “all” he means his own possessions, he is po {te
bragging of having forsaken four obols or so,? as the
saying goes, and he would be unconsciously declar-
ing the kingdom of heaven a suitable equivalent to
these. But if, as we are just now saying, it is by
flinging away the old possessions of the mind and
diseases of the soul that they are following in the
track of their teacher, Peter’s words would at once
apply to those who are to be enrolled in heaven.°
For this is the true following of the Saviour, when
we seek after His sinlessness and perfection, adorning
and regulating the soul before Him as before a mirror
and arranging it in every detail after His likeness.

a St. Matthew xi. 12.
>» See St. Matthew xvii. 97.
¢ St. Mark x. 28.
4 As we should say, ‘‘a few pence.” The obol was a
small Athenian coin.
¢ See St. Luke x. 20; Hebrews xii. 23.
315

948 P.

CLEMENT OF ALEXANDRIA

¢ 2. \ XD ~ > \ Cha /
Amoxpileis d€ “Inoots: ayny tyiv r€éyw,
“a a“ > ~ Te A ~ eed \ \ /
ds av adh Ta ida Kal yovets Kal adeAdovs Kal xp7)-
para eveKev E“od Kal EveKev TOD evayyediov, amo-
/ ¢ / ) > \ \ Ay? ¢ ~
Aniberat ExatovtamAaciova.” aAAa unde Tob’ HWas
Yj
ETLTAPAGTETW, pNdE TO ETL TOUTOV oKAnpdTEpoV
adMaxood Tats pwvats eSevvey|Levov “6s ob pucet
TAT Epa. Kal payTepa Kal 7atdas, MpooeTe d€ Kal THY
éavTod yux7v, eos pabyrns elvar od dvvarat.”
od yap elonyetta, picos Kat dudAvow amo Tov
/ ¢ ~ / LA
pidratov 6 THs lps Jeds, 0 ye Kal Tovs exSpods
ayamav Tapavav. EL be Tovs €xOpovs ayamnréov,
dvddoyor am excelvenv dvidvre Kal Tovs eyyuTaTw
yévous* 7) € puLaonTéov TOUS Tpos aljwaTtos, TroAv
~ \ > \ / \ e /
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/ a > > / > ~ 2 / + |
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e / > > 9Q>3 ==> ~ IN... 9) / > \ \
ot Adyot. add’ 08d" avatpotow otd’ eyyus, amo yap
Ths avdTns yuwpns Kat diabecews Kal emt TH adTa@
op TATEpA puucoin Tus av <Kal> expov ayarrun t 6
pnre exOpov dpLvVO[LEVOS pure Tarépa Xporob
aAéov aidovpevos. ev exeiv pev yap T@ doy
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mpos Ta atytpoda Svowmiav, ef BAdaroe pds
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ep 00Lov THs ave Cons, ToUTW [L1) THs PRR
pede o OpovoetTn, adda TV capKuKiy oiKketoTnTa Su
THY TVEVLOTURTY ex9pav diadvodTw.
23. Nopuocov evar TO mpGypa diaduKaciav. 6.pev
>
maTyp aor SoKeitw mapeotws Aéyew ““éya ce
” A ” > / \ ,
€omrerpa Kal €Opea, axoAovder pow Kat ovvadiKet

l¢cald>,.. ayarwy Stéhlin. dyarGy Ms.

316

THE RICH MAN’S SALVATION

22. And Jesus answered, “Verily I say to you, The mean-
whoever leaves his home and parents and brothers G30"...
and riches for My sake and for the gospel’s sake command
shall receive back a hundredfold.”* Let not this seibets pa!
saying however disturb us, nor yet the still harder kinsfolk
one uttered elsewhere in the words, “ He that hates
not father and mother and children, yes and his own
life also, cannot be My disciple.” ® For the God of
peace, who exhorts us to love even our enemies, does
not propose that we should hate and part from our
dearest ones. If a man must love his enemies, he
must also by the same rule, reasoning upward from
them, love his nearest of kin. Or if he must hate
his blood relations, much more does reason, by a
downward process, teach him to abhor his enemies ;
so that the sayings would be proved to cancel one
another. But they do not cancel one another, nor
anything like it; for from the same mind and dis-
position, and with the same end in view, a man may
hate a father and love an enemy, if he neither takes
vengeance on his enemy nor honours his father more
than Christ. For in the one saying Christ cuts at
the root of hatred and evil-doing, in the other of
false respect for our kindred, if they do us harm as
regards salvation. If, for instance, a man had a
godless father or son or brother, who became a
hindrance to his faith and an obstacle to the life
above, let him not live in fellowship or agreement
with him, but let him dissolve the fleshly relationship
on account of the spiritual antagonism.

23. Think of the matter as a lawsuit. Imagine The appeal
your father standing by you and saying, “I begat ?i,a'a'
you and brought you up, follow me, take part in my

@ St. Mark x. 29, > St. Luke xiv. 26.

317

949 P.

CLEMENT OF ALEXANDRIA

A \ / ~ ~ / ” \ € / bal
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” / x ” \ a \ ~ /
elzor PAdodyjos avOpwros Kat vexpos TH Poet.
erépwlev d€ dKove TOO GwrTipos: “eyv) ce ave-
~ A
yevvnoa, KaK@s v0 KdajLov pos Odvatov yeyev-
>)
vypevov, nAevbepwoa, iacdunv, <AuTpwodpny: eya
co. TapeEw Cary aravotov, aiwviov, drepKoopwov:
eyw aor detEw Oeoi matpds ayalod mpdowm7ov:
~ \ ~
pin KaAEL ceauT@ watépa emt ys: ot vexpol Tovs
\ / \ /, > / > /
vexpovs Oamrétwoav, ad dé ror akoAdover: avaéw
yap Ge els aGvamavow <Kal amodAavow> } appyTwv
A 3 /, b) ~ “a / > \ Ss ,
kai adéktwv ayabdv, ad pyte odbaduos elde pure
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a emBupobow dyyehou Tapakvwar Kal ety direp
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dtKacov Kal TIP undov a dveveyKe TH cavTod owrnpia
Kay adehpos ¢ Opova déeyy Kav TEKVOV KAY yur) Kav
doTLaoby, 7™po | wavrwy ev col XpioTos 6 viK@v €oTW*
tmép ood yap aywvileTar.
24. Avvacae Kal Tav XenuaTwv emrimpoobev elva;
dpdcov Kal ovK amdyer oe Xpiotos THs KTHTEWS, 6

1 ¢xal damédavowy> Stihlin.

@ See 1 St. Peter i. 3. > See St. John xiv. 8-9.
e¢ St. Matthew xxiii. 9. # St. Matthew viii. 22.

318

THE RICH MAN’S SALVATION

wrong-doing and do not obey the law of Christ,” and
whatever else a man who was a blasphemer and in
nature dead might say. But from the other side The appeal
hear the Saviour; “I gave you new birth, when by %°""**
the world you were evilly born for death; I set you
free, I healed you, I redeemed you. I will provide
you with a life unending, eternal, above the world.
I will show you the face of God the good Father.?
‘Call no man your father upon earth.’* ‘Let the
dead bury their dead, but do you follow Me.’@ For
I will lead you up to a rest and to an enjoyment of
unspeakable and indescribable good things ‘which
eye has not seen nor ear heard, nor have they
entered into the heart of man, which angels desire
to look into and to see what good things God has
prepared for His saints and for His children that
love Him.’* I am your nurse, giving Myself for
bread, which none who taste have any longer trial
of death,’ and giving day by day drink of immor-
tality. JIama teacher of heavenly instructions. On
your behalf I wrestled with death and paid your
penalty of death, which you owed for your former
sins and your faithlessness towards God.’’ When
you have listened to these appeals from each side
pass judgment on your own behalf and cast the vote
for your own salvation. Even though a brother says
the like, or a child or wife or any one else, before
all let it be Christ that conquers in you; since it is
on your behalf He struggles.

24. Can you also rise superior to your riches? Salvation

: t
Say so, and Christ does not draw you away from the jefore all.

else
¢ See 1 Corinthians ii. 9; 1 St. Peter i. 12.
F See St. John vi. 50-51; Hebrews xi. 36.
9 See St. John iv. 14.

319

CLEMENT OF ALEXANDRIA

KUpLos ov pOovet. an’ Opas oeavTov HTT pLEvov
bm avTt@v Kat dvarpemTofLevov ; ades, ptibov, plon-
cov, amoTakar, puye: “Kav O befios cov odfadpos
GSS te oe, Taxews ExKorbov avrov" . atperwre-
pov Erepopbddyuep Baotheta Beod 7 ohoKAnpy TO 7p"
Kav Yelp Kav TOUS Kav 7 pox, putonjoov adriy av
yap evtav0a aroAntat brep Xprotod, <exet owhrjae-
TaL»>.

25. Tavrys dé 6 opotws EXETAL THS yrepns kal TO
€770}LEVOV" * viv dé € ev TO Kaup@ Toure) dypovs Kab
xXpypwara Kal OLKias Kal ddeAdods & exew pea, Ouwy-
pav els mob 3?” oUTE yap axXpnpdrous ovTe av-
eaTtious ote avadéAdous emt Ty Cony Karel, evel KaL
movotous KeKAner, GAN’ ov TpdToV TpoELpyKapeEV,
Kal adeAgovs KaTO Tavrov * a@omep Ilerpov peTa.
’Avdpéov Kat “TaxwBov pera. *"Iwavvov, Tovs LeBe-
Saiov maidas, add’ dpovootytTas NAFAdLs TE Kal
Xpiore. TO Oe “* weTa Suwypay ” Tabra EKAOTO
exe drodoKxyudler Suewypos oe 6 pév Tus efwbev
mepuyiveTau Tov avOpaTuwv 7 bu ex9pav H dia
dldovov 7 Oud piroxepderav 7 H Kar’ evepyecav La-
BoAuKyny Tovs TLOTOUS eAavvovTav: re) be Karem -
Tatos evoobév eo duwypos, €€ avris éxdoTw THs
uvxis TPOTTEWTO[LEVOS Avpawoperns ¥ Sd embupdv
abov Kal oov@v mrokidwy Kat pavrcwv eArridav
Kal dlaptikady 4 dveipoTroAnudror, oTay, del Trav
TAcrovenv opeyouer kal Avoodoa wt70 _ayplov
epwtwv Kat dreyopevn, Kaldmep Kévtpois 7 pda

1 <éxe? owOnoera> Segaar.
2 eis rod; Stéhlin. «fs roums. See p. 280, n, 1.
8 kara Tairov Segaar. Kat avrdov MS.
4 pOaprikGv Mayor. @apray ms,

320

THE RICH MAN’S SALVATION

possession of them; the Lord does not grudge. But
do you see yourself being worsted and overthrown by
them? Leave them, cast them off, hate them, say
good-bye to them, flee from them. “And if thy
right eye cause thee to stumble, quickly cut it out.”
Better the kingdom of God with one eye, than the
fire with both. And if it be a hand or a foot or thy
life, hate it. For if here it perishes for Christ’s sake,
there it shall be saved.

25. This meaning attaches likewise to the passage The
which follows. “To what end is it that in this "anne
present time we have lands and riches and houses persecu-
and brothers with persecutions?” For it is not "°"*
simply men without riches or homes or brothers that
He calls to life, since He has also called rich men
(though in the sense we have before stated); and
brothers likewise, as Peter with Andrew, and James
with John, the sons of Zebedee, though these were
brothers of one mind with each other and with
Christ. But He disapproves of our having each of
these things “ with persecutions.” Now one kind of
persecution comes from without, when men, whether
through hatred, or envy, or love of gain, or by the
prompting of the devil,° harry the faithful. But the
hardest persecution is that from within, proceeding
from each man’s soul that is defiled by godless lusts
and manifold pleasures, by low hopes and corrupting
imaginations ; when, ever coveting more, and mad-
dened and inflamed by fierce loves,’ it is stung by

@ See St. Matthew v. 29-30; xviii. 8; and St. Mark ix.
43-47. 6 St. Mark x. 30.

¢ Or perhaps, ‘* by slanderous activity.”

@ The phrase comes from Plato, Phaedrus 81a; cp.
Republic 329 c,

321

950 P.

CLEMENT OF ALEXANDRIA
Tots mpookeyrevois) adrh maGeow eaydoonras
m™pos amovodas pravecders Kal Suis amToyvwaw Kal
Oeob Karappovnow. ovTos 6 diwyyos BapUtepos
Kal yadetrwtepos, evdolev oppuwpevos, adel ouvey,
ov ovd€ exduyeiy 6 dtwKopevos SvVaTaL’ TOV ‘yap
exyOpov ev éavT@ mepidyer tavtaxod. ovTw Kal
TUpwois 7» pev e€whev mpoomintovoa dSoxyaciav
Katepyalerar, 7» dé €vdobev Oavatov Siamrpdocerat *.
Kal _TOA€ [LOS 6 peev ETAKTOS padiws KaTaAveTaL, 6
de ev TH puyH PEXpL Bavarov TapapeTpetran. peTa
Suaypob TOLOUTOV mobrov edy EXns TOV atcbyrov
Kav adeAdods Tovs mpos atwatos Kal Ta adda
evéxupa, KaTaAime THY TOUTWY TAayKTHOlaY THY emt
KaK®@, Elpyvnv cEeavT@ TApaayXes, erevdepwdyre
duewyp08 pLaKpod, droarpddn bt mpos 70 edayye)vov
am EKEvOnV, eAob Tov CWTHpA TPO TAVTWY, TOV Tips
Ons ovviyyopov Kal mapaKAnrov poxijs TOV THS
a7relpou mpuravw Cus. “ra yap PdAemoueva
mpookarpa., Ta O€ pL} Preropeva atavea” Kal
év pe T® Trapovte | ypovw KUpLopa Kal aBeBaa,

“ev d€ TH Epyouevw Cw] : €orw aiesv.os.

26. “”Eoovrat of mparou EOYATOL KAL OL EaYaTOL
mpO@tTo..’ totto moAvyouv péev éott KaTa THV
bmovoray Kal TOV oadnviopov, ov nV ev ye TO
mapovrTe THY CyTHoWw atraiTtet? od yap jovov peTret

1 rpockemévos Segaar. mpoxemévors MS.

2 diarpdooerac Barnard. diarapdocera MS.
3 ¢w7 Ghisler. {wy Ms.

# Clement seems to have in mind Romans v. 4 (*‘ worketh
probation’) and 1 Corinthians iii. 13 (‘* the fire shall prove
each man’s work”). The ‘‘inward burning which works
death” may be a reminiscence of 1 Corinthians vii. 9.

322

THE RICH MAN’S SALVATION

its attendant passions, as by goads or a gad-fly, into
states of frenzied excitement, into despair of life and
contempt of God. This persecution is heavier and
harder, because it arises from within and is ever
with us; nor can the victim escape from it, for he
carries his enemy about within himself everywhere.
So too with regard to burning; that which falls on
us from without effects a testing, but that from
within works death. And war also; that which is
brought against us is easily ended, but war in the
soul accompanies us till death. If joined with such
persecution you have visible wealth and brothers
by blood and all the other separable possessions,?
abandon your sole enjoyment of these which leads
to evil, grant to yourself peace, become free from a
persecution that lasts, turn away from them to the
gospel, choose before all the Saviour, the advocate
and counsel’ for your soul, the president of the
infinite life. “For the things that are seen are
temporal, but the things that are not seen are
eternal;’’% and in the present time things are
fleeting and uncertain, but “in the world to come
is life eternal.”’ ¢

26. “The first shall be last and the last first.” S
This saying, though fruitful in its deeper meaning and
interpretation, does not call for examination at the
present time, for it applies not merely to those who

> Or ‘‘pledges,” a term used in Attic law to denote
movable property that could be offered as security for
debt. In this passage it may mean ‘dear ones,” like the
Latin pignora.

¢ Literally, ‘‘ paraclete.” But the connexion with ‘‘ad-
vocate”” shows that Clement is thinking of the word in its
legal meaning. @ 2 Corinthians iv. 18.

” Ue SH Mark x30: t- St: Mark x. Sh.

323

CLEMENT OF ALEXANDRIA

\ \ A > Bo. i€ ~ \ 7
mpos Tovs ToAUKTHLOVaS, GAN’ aTA@s pos amavTas
avOpwmous tovs triotes Kabamrak€ EavTovs emdidov-
Tas. woTe TovTo pev avakeiobw ta viv. To dé
ye TpoKelpwevov Liv ofwar prndev TL evdeeaTepor 1 THs
emayyeNas dedety Ban, ore Tovs Aovaious ovdeva
TpoTroV © owTi/p Kar avrov ye TOV TAoDTOV Kal THY
mepipoAny THs KTOEWS dmroKeKAcuKev ot avrots
amoteTadpevKev THY GwTypiav, el ye SUvawTO Kal
BovAowrTo brok’ntew Tod Geot tats evtodais Kal
TOV Tpockalpwv TpoTYL@ev THV EavTa@v Cwrv Kal
Brérrovev ™mpos Tov KUplov atevet TH PrEupati,
xaldaep els ayaot KuBepynTov veda, Sedopkores,
Ti BovAerat, Te TpooTaccel, TL onpaiver, ti didwot
tots avtob vavrais [70]? avvOnua, 70d Kal 7obev
Tov Opmov emayyéAAeTat. Ti yap abdiKet Tis, el
Tpocéywv THY yvwapnv Kal Pevdduevos mpOoO THS
miotews Biov tkavov avveAcEato; 7 Kal <TO >® TovTOU
paAAov avéyKAntov, «tf edOds bro Tob Beob Tob THv
Tuxnv 4 vejovros els olkov TovouTaY avOpwmuv €o-
qpKiobn Kal yévos dpuprrages tots xpnuaow [iaydov ]®
Kal TO movTw Kpatobv; el yap dua THY aKovarov
ev mAovre yeveow amedAjAatar Cwis, adiKcetrar
padArXov bo Tob yewapevov © Feod, mpooKaipov pév
nduTrabelas KaTnEwwevos, avdiov dé Cwhs ameote-
pynuevos. tid’ dAws mAobrov éexyphv ex yhs ava-
teiAal mote, el xopyyos Kat mpd€evds é€ott Oavarov;

1 évdeéarepov Ghisler. ddeéorepoy Ms.
2 [rd] Stéhlin. 3 <rd> inserted by Ghisler.
4 rixnv Segaar. wWuxhv MS. 5 [icxdov|] Wilamowitz.
6 yewvauevov Ghisler. -yivouévou MS.

* j,¢e, the gospel promise of salvation for all men.
324

THE RICH MAN’S SALVATION

have great possessions, but generally to all men who
once devote themselves to faith. So for the time
being let it be reserved. But as to the question before
us, I think it has been shown that the promise % does
not fall short in any respect, because the Saviour
has by no means shut out the rich, at any rate so far
as their actual riches and investments? of property
are concerned, nor has He trenched off salvation from
them, provided they are able and willing to stoop
beneath God’s commandments and that they value
their own life above temporal things and look to the
Lord with steadfast gaze, like sailors on the watch
for the nod of a good pilot to see what are his
wishes, his commands, his signals, what watchword
he gives them, where and whence he proclaims the
harbour. For what wrong does a man do, if by
careful thought and frugality he has before his
conversion gathered enough to live on; or, what is
still less open to censure, if from the very first he
was placed by God, the distributor of fortune, in a
household of such men, in a family abounding in
riches and powerful in wealth? For if he has
been banished from life for being born, through no
choice of his own, in wealth, it is rather he who is
wronged by God who brought him into existence,
seeing that he has been counted worthy of temporal
comfort, but deprived of eternal life. Why need
wealth ever have arisen at all out of earth, if it is
the provider and agent® of death? But if a man

> Literally, ‘* clothing” or ‘‘ covering,” as on p. 277, n. a.

¢ The word is used in Greek politics of a man who
was appointed to represent the citizens of another State
than his own, and to act as their friend and protector when

they visited his city. Hence it has the meaning of our
Consul, or Agent.

325

Salvation is
possible for
rich men if
they will
obey God

It is not
wrong to
save money

Nor to be
born ina
rich family

951 P.

CLEMENT OF ALEXANDRIA

GAN’ ei St¥vatat tis evdoTépw THv strapxyovTwv
Kapntew THs e€ovoias Kal pétpia dpovetv Kat
awdpovetv Kat Geov povov Cntetv Kai Deov avamvetv
Kat Ge@ ovprrorrevecbar, TrWYOs ObTOS TrapeaTHKE
Tats evToAats, eAcvOepos, ANATTHTOS, dvooos, ATpwTos
bo ypnudtwv: et d€ pH, Oarrov Kdpndros S10
Bedovns eiceAevoeTat 7) 6 ToLObTOS TrAOVOLOS ETL THY
Baotrelav tod Beod mapeAevoeTar. onpaweTw ev
oy Te Kal vismAdTEpoV 1 Kdpndos dua orevijs 6608
Kal TeOAyypevns pOdvovoa Tov mAovatov, omrep ev
TH Tept apxa@v Kal Beodoyias eSny iret pvaTnplov
TOU GWTHpos dmdpyet pabety: 27. od pnv adda To
ye hawopevov mp@tov Kat du’ 6 A€AeKTau THs Tapa-
Bodfjs mapexéobw. SdidacKxéTw Tovs evTopodyTas
ws ovK dyehntéov THs €avTav owrnpias ws 707
TpoKaTeyvwopevous ovde KATOTOVTLOTEOV ad mad
TOV mAobrov ovde KaTAdLKAOTEOV WS 7S Cwijs émt-
BovAov kai mroA€guiov, aAAa pabyntéov tiva tpotrov
Kal 7&s tAovTw ypnotéov Kal THY Cwnv KTNTEOV.
eels) yap ovTe ex mavTos amdAduTal Tis, OTL
mAouTet dediws, oUTE eK TravTOs owleTar Fappav
Kal muoTevwY ws owbrjceTar, Pepe OKETTEOV HVTWA
Thy eArida avtots 6 owTip broypade, Kal THs av
TO pLev avéAmoTov exéyyvov yévotTo, TO Sé eATLcOeEV
els KTHOW adiKolTo.

# Literally, ‘*can bend within the power of his posses-
sions,” probably a metaphor from the chariot-race, in which
the driver was required to pass close to the turning-post, yet
not to touch it. The rich man must not let his wealth run
away with him. With Clement’s remark about the power
of possessions Stéhlin compares Thucydides i. 38—‘‘ the
insolence and power of wealth.”

6 St. Mark x. 25.

326

THE RICH MAN’S SALVATION

can keep within bounds the power that possessions
bring, and can be modest in thought and self-
controlled, seeking God alone, living in an atmo-
sphere of God and as a fellow-citizen with God, here
is one who approaches the commandments as a poor
man, as free, unconquered, untouched by the diseases
or wounds of riches. If not, a camel shall more
quickly enter through a needle than shall such a
rich man reach the kingdom of God.2 Now the
camel, that passes through a strait and narrow way ¢
sooner than the rich man, must be understood to
have some higher meaning, which, as a mystery of
the Saviour, can be learnt in my Exposition concerning
First Principles and Theology.4 27. Here, however,
let me set forth the first and obvious meaning of the
illustration,? and the reason why it was used. Let Therich
it teach the well-to-do that their salvation must not or ae
be neglected on the ground that they are already about their
condemned beforehand, nor on the contrary must ”*%
they throw their wealth overboard or give judgment
against it as insidious and inimical to life, but they
must learn how and in what manner wealth is to be
used and life acquired. For since a man is neither
absolutely being lost if he is rich but fearful, nor
absolutely being saved because he is bold and con-
fident that he will be saved, let us now go on to
inquire what hope it is that the Saviour outlines for
the rich, and how the unhoped for may become
secure, and the hoped for pass into possession.

¢ St. Matthew vii. 14.

4 In iii. Stromateis 13. 1 and 21. 2, Clement mentions a
projected work on ‘ First Principles”; but it has not come
down to us.

¢ Literally, eee ” ; but it is hardly a parable in our
sense of the word.

327

CLEMENT OF ALEXANDRIA

Mratv odv 6 SiddoKados, Tis 7 weylorn TH evTo-
Adv TpwrTnpLevos: “dyarnoecs KUptov TOV Fedv cou
e€ oAns Tis puxis gov Kal e€ odns Tis Suvdpews
cov, Tavrns poet w pndepiav evroAny elvat, Kal
para etkoTws. Kal yap Kal Tept Tob mposTou Kal
mept Tod peyiorou mapijyyeArat, avToo Tob Deod
TaTpos Hudv, du’ od Kal yéyove Kal € €oTl TA mdvra
Kal els Ov Ta Gwlopeva TaAw eTravepXeTau. 710
ToUTOU TOlVUV _TpoayannBevras Kal Too yevéobat
TUXOVTAS ovx dovov aAXo Tt mpeoBvrepov dyew Kal
TLLLWTEPOV, exTivovTas povny THY xapw Taurny
pukpav emi peylotos, aAAo dé pndotioby exovTas
avevdeet oe Teheiw be@ mos apLoupijv emuvonoat,
are d€ TH+ ayarav tov matépa eis olketay toxv
kat Svvayw adOapoiay 2 KopurCopevovs. Ooov yap
ayama tis Gedv, TooovTw Kal mA€ov evdoTépw Tod
Oeod mapadverau.

28. Aeutépav dé Trager Kal ovdév TL pLLKpoTEepaV
Tavrns elvat Ayer TO° “dyamnoes: TOV mAnotov
gov ws ceautov:” ovKobv Tov Oeov bmep geavTov.
muvOavopevov dé Tob mpoodiarcyouevov “rigs €oTw
mAnotov ;’ ie OU TOV avrov tpotrov *lovdaious mpo-
wpliaato TOV pos aiwaros ovde Tov moXitny ovde
TOV mpoondutov ovde TOV dpoiws TE pUTET UT EVOV
ovd€ TOV EVL Kal TAVT@ vou Xpupevov' adda
avwUev kataBaivovra.® dro ‘TepovoaAnm ayet TO
Aoyw Twa eis ‘Tepixe Kal Tobrov detkvuow bro
AnoTav ovyKekevTnevov, eppyrpevov HuOvATa emt

1 ait@ 6¢ r@ Ghisler. av’rd 5é 76 Ms.
2 apbapciav Wilamowitz. apOapcias Ms.
3 xataBaivovra Ghisler. kxataBaivwy ms.

@ St. Mark xii. 30-31,

328

THE RICH MAN’S SALVATION

When asked which is the greatest of the com-
mandments the Teacher says, “ Thou shalt love the
Lord thy God with all thy soul and with all thy
power,’ and that there is no commandment greater
than this*—and quite naturally. For indeed it is
a precept concerning the first and the greatest
existence, God Himself our Father, through whom
all things have come into being and exist, and to
whom the things that are being saved return again.?
As therefore we were first loved by Him® and took
our beginning from Him, it is not reverent to consider
any other thing as more venerable or more honour-
able. This is the only thanks we pay Him, a small
return for the greatest blessings; and we are not
able to think of the slighest thing else to serve as
recompense for a God who is perfect and in need of
nothing. But by the very act of loving the Father
to the limit of our personal strength and power we
gain incorruption. For in proportion as a man loves
God, he enters more closely into God.

28. Second in order, and in no way less important
than this, is, He says, the commandment, ‘Thou
- shalt love thy neighbour as thyself’ /—God therefore
you must love more than yourself. And when His
questioner inquires, “Who is a neighbour?”*’ He
did not point, in the same way as the Jews did, to
their blood-relation, or fellow-citizen, or proselyte,
or to the man who like them was circumcised, or to
a keeper of one and the same law, but He describes
aman going down from Jerusalem to Jericho,’ show-

ing him stabbed by robbers and flung half dead upon

’ See Romans xi. 36 ¢ See 1 St. John iv. 19,
@ St. Luke x. 27. e St. Luke x. 29.
J See St. Luke x. 30-37.

329

The first
and greatest
command-
ment

The second
great com-
mandment

952 P.

CLEMENT OF ALEXANDRIA

THs 0608, 70 tepews Trapodevdp.evoy, tao Aevitov
TOpopwfLevoy, tro S€ Tob Lapapeirov Tob eFwver-
Ovopevou Kal agdwptopevov KareAcovpevov, ds odyxt
Kata TUxnY ws exetvor TapHADev, adr’ FHKE avvec-
Kevaaevos Ov 6 Kwédvvetwv edetTo, olvov, édAaLov,
emlOcopous, KTHVos, piolov TH mavdoxel, TOV pev
707) Siddpevov, Tov d€ mpoovmicyvovpevov. “‘Tis,”
edn, ‘‘TovTwy yéyove TAnoiov T@ Ta Sewa mabovtt;”’
Tov d€ aToKpwapevou OTe “6 TOV EXeov pos adToV
emoeiEdjzevos* Kal od Towvy mopevfeis ovTW
woe,’ ws THs ayamns BAacravovons edrrotiav.

29. ’Ev audorépats prev obv Tats évroAats aydmny
elonyetrar, Ta€er O adrnv SujpyKe, Kal O7rov pev TA
mpwreta THS ayanns avante. TH OED, S7ov Sé Ta
devtepeta véwer TH TAyGiov. tis 5 av aAdos obTos
ein mAnv avtos 6 owtip; 7 Tis padAXov Tuas
erenoas | éxelvov, Tos vUTd THY KOopmoKpaTopwY
Tov oKdTovs oAiyou Tefavatwpevous Tots troAAois
Tpavpact, Poors, emuOvpiats, opyats, AVmats, amra-
TOUS, 7Oovats ; ToUTw d€ THY TpavpLaTiov pLovos
tapos ‘Inoods, é EKKOTTOV dpdqy Ta 7a0y mpdpptta,
ovx womep 6 VOUS Aa Ta dmoreA€opara., Tovs
Kap7ous TOY Trovnp@v puTav, aAAa thy a€ivynv TIP
é€avTod mpos Tas pilas Ths KaKlas Tpoowyayuy.
ovTos <6>* Tov olvor, TO atua THs apmréAov Ths Aafis,
EKXeaS Hav el Tas TeTPWUEeVas YuxXds, <oDTOS oO
To €Aaov,>? tov ék omAdyyvwv matpos €dcor,
mpoceveyKwv Kal émdaruAcvdpevos, obTOS 6 TOUS

1 év Ghisler. dy ms. * <6> inserted by Ghisler.
8 <oiros> inserted by Wilamowitz: <676 €\aoy> by Lindner.
@ See St. Luke x. 31. > Ephesians vi. 12.

¢ See St. Matthew iii. 10; St. Luke iii, 9.
$30

THE RICH MAN’S SALVATION

the road. A priest passes him by ; a Levite disregards
him; but he is pitied by the scorned and outcast
Samaritan, who did not pass along by chance @ as the
others, but had come fully equipped with what the
man in danger needed, wine, oil, bandages, a beast,
and payment for the innkeeper, some being given
there and then and a further amount promised.
“Which of these,’ He said, “proved neighbour to
him who endured this outrage?” And when he
answered, “ He that showed pity towards him,” the
Lord added, “Go thou therefore and do likewise.”’
For love bursts forth into good works.

29. In both commandments therefore He intro- Jesus |
duces love, but He makes a distinction of order, in Cb™Stis
one place attaching to God the highest exercise of neighbour
love and in the other allotting its secondary exercise
to our neighbour. And who else can this be but
the Saviour himself? Or who more than He has
pitied us, who have been almost done to death by
the world-rulers of the darkness® with these many
wounds—with fears, lusts, wraths, griefs, deceits and
pleasures? Of these wounds Jesus is the only
healer, by cutting out the passions absolutely and
from the very root. He does not deal with the
bare results, the fruits of bad plants, as the law
did, but brings His axe to the roots of evil.¢ This is
He who poured over our wounded souls the wine,
the blood of David’s vine;¢@ this is He who has
brought and is lavishing on us the oil, the oil of pity

4 Cp. Teaching of the Twelve Apostles ix. 1-2, ‘* with
regard to the giving of thanks (i.e. the Eucharist), in this
way give thanks: first with regard to the cup; ‘ We give
thanks to Thee, our Father, for the holy vine of David Thy

Son, which Thou hast made known to us through Jesus
Thy Son.’”

M 331

CLEMENT OF ALEXANDRIA

THs Uyelas Kal owTnypias Seajovs GAvTOUS emdelEas,
ayamny, mot, €Amida, odTos 6 Siakovety ayyéAous
Kal apxyas Kal e€ovoias Hiv émitdgas emi peydAw
pcb, dudte Kat adrot éeAevepwhyoovrar amo Tis
paraoTnTos | Tob KOopov Tapa THY dro dhurpu
Tis dd&ns TOV Vidv Too feot. todrov otv cyam av

toa. xp) TO Ded. dyamd be Xptorov Inooby
Oo TO 6édnja attod tov Kat dvAdcowv adrod
Tas evToAds. “‘od yap mds 6 Aéywyv pou KUpte

KUpie elocAcvoeTa els THY Bactrciav THY odpavar,
aA 6 moidv to OéAnua Tod TaTpds pov.”
Kai: ““ri pe Adyere KUpte KUpLE Kal Ov ToLEtTE a
Aéyw;”’ Kait “duets pakdpior of dp@vres Kat
akovovTes G@ pnTte Sikaton pnTe Tmpodhrar,’ e€av
moujte a A€yw.

30. IIp@ros pev obv otrds eotw 6 Xprorov
ayama@v, Sevtepos 5é 6 Tovs exelvw TETLOTEUKOTAS
TYG Kal TEPLETTOV. 6 yap dv Tis eis panty
epydonrat, TovTo «is éavTov 6 KUptos exdexXEeTAL Kal
mav eavToo moveirar. ““debre, ot evAoynpéevor Tob
TaTpOos pov, KAnpovouyncate ny Hroacpwevyy v bpiv
Bactdetay amo KataBoAhs KOopou. emetvaca yap
Kal €OwKaTe pou payer, Kal edivnoa Kal edwKare
jou metv, Kal €vos nunv Kal ovvyyayere je, yupvos
nny Kal evedvoaté pe, HoOdvyca Kal emecKkepacbE
pe, ev durakh jpnv Kal yAUeTe mpds pe. TOTE
amoxpiOncovrar avt@ ot Sikaor A€yovTes* KUpte,

# | Corinthians xiii. 13.

» See Hebrews i. 14; Ephesians iii. 10.

° See Romans viii. 19-21. St. Paul speaks of ‘‘the
whole creation’”’ being freed from corruption. The special

332

THE RICH MAN’S SALVATION

from the Father’s heart; this is He who has shown
us the unbreakable bands of health and salvation,
love, faith and hope ;* this is He who has ordered
angels and principalities and powers? to serve us for
great reward, because they too shall be freed from
the vanity of the world at the revelation of the glory
of the sons of God. Him therefore we must love We must
equally with God. And he loves Christ Jesus who pes ea
does His will and keeps His commandments.? “ For with God
not everyone that saith unto Me, Lord, Lord, shall
enter into the kingdom of heaven, but he that
doeth the will of My Father.”° And, “Why call
ye Me, Lord, Lord, and do not the things that I
say?’’S And “Blessed are ye that see and hear
what neither righteous men nor prophets saw and
heard,’ if ye do what I say.9

30. He then is first who loves Christ, and the Next we
second is he who honours and respects those who Gin”
believe on Christ. For whatever service a man does brethren
for a disciple the Lord accepts for Himself, and
reckons it all His own. “Come, ye blessed of My
Father, inherit the kingdom prepared for you from
the foundation of the world. For I was hungry and
ye gave Me to eat, and I was thirsty and ye gave Me
to drink, and I was a stranger and ye took Me in, I
was naked and ye clothed Me, I was sick and ye
visited Me, I was in prison and ye came unto Me.
Then shall the righteous answer Him saying, Lord,
thought of the angelic powers as destined to share in this
deliverance seems to be Clement’s own, though possibly it
was in St. Paul’s mind when he wrote.

@ See St. John xiv. 15.

¢ St. Matthew vii. 21.

’ St. Luke vi. 46.
9 See St. Matthew xiii. 16-17; St. John xiii. 17,

333

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CLEMENT OF ALEXANDRIA

MOTE GE ElOopeEV TrELWaVTA Kai COpéeapev, 7 Subdvra
Kal / ETOTLOGLED 5 more be eloopev o€ E€vov Kal ouv-
nyayomev, 1H yupvov Kal mepteBahopev 5 7 MOTE GE
elBopev acbevodvra Kal ereoxeyapeba ; 7 ev duiaxh
Kat 7AGopuev mpos o€; amoxpileis 6 BaatAeds épet
avtois: apy Aéyw tyuiv, ef’ daov eroujoate €vi
TovTwy Tov adeAPdv pov Tav eAaxloTwv, euol
emoijoate. mddw é€x THY evavtiwy Tods Tatra
f7) Tapacyovtas avtots eis TO mop euBadAeu TO
aivsviov, ws avTa pn) TApEesXKOTAS. Kal aAdaxob-
ew bps dexdpevos € ee S€xeTal, 6 Buds pr Sexopue-
vos ewe abetet.”’

31. Tovrous Kat téxva kai madia Kal vyiTia Kal
didovs ovoydler Kat puuxpovs evOdde Ws mpos TO
puéAXov diven _beyeBos avTtav, “ 7) KaTappovijanre, |
dey, ““évos | TOV puKpav ToUTwv: TOUTWY yap ob
ayyeAo. dia TAvTOS PArérovor TO Tpoowmov — Tob
TaTpos pou Tob év ovpavois.” Kal erépwOu “Hy
poBetobe, TO [LLKpoV TOlpLvLov duty yap 180K jGEV 6 0
TaTnp Tapadobvat tiv Bacirelav’’ TH ovpavar.
KaTa Ta avTa Kal TOU peyloTou év yevvyTois
yuvatkav *Iwavvov tov éeAdxyiotov év tH Bactdreia
TOV ovpavay, TovTéote TOV EavTod pabyrHy, elvar
peilw Adyar. Kal mddw: “6 dexopevos Sixaov
2 tmpodytnv eis Ovopa SiKalov 7 mpodytov Tov
exetvev pabov Ajerar, 6 Sé€ wabyrnv moTioas eis
ovop.a wabnrob ToT npLov puxpod vdaros TOV pcabov
ovK amoXécet.”” ovKodv odtTos ovos 6 puLabds ovK

@ St. Matthew xxv. 34-40.

>’ See St. Matthew x. 40; St. Luke x. 16.

¢ See St. Mark x. 24; St. John xxi. 5; St. Matthew xi.
25; St. John xv. 15; St. Luke xii. 4.

334

THE RICH MAN’S SALVATION

when saw we Thee hungry and fed Thee, or thirsty
and gave Thee drink? When saw we Thee a stranger
and took Thee in, or naked and clothed Thee? Or
when saw we Thee sick and visited Thee? Or in
prison and came unto Thee? The King shall answer
and say unto them; Verily I say unto you, inasmuch
as ye did it unto one of these My brethren, even
these least, ye did it unto Me.”’* Again, on the other
hand, those who did not provide these things for
them He casts into the eternal fire, on the ground
that they have not provided them for Him. And in
another place: “He that receiveth you receiveth
Me; he that receiveth you not rejecteth Me.” ®

31. These who believe on Him He calls children Names ot
and young children and babes and friends ;° also little 0v¢2"4
ones here,“ in comparison with their future greatness aes
above. “Despise not,’ He says, “one of these“?
little ones, for their angels always behold the face
of My Father who is in heaven.” * And elsewhere ;
“Fear not, little flock, for it is the Father’s good
pleasure to give you the kingdom’ of heaven.
After the same manner He says that the least in the
kingdom of heaven, that is, His own disciple, is
greater than the greatest among them that are born
of women, namely John.’ And again, “He that
receiveth a righteous man or a prophet shall obtain
the reward meet for these, and he that hath given
a cup of cold water to a disciple in the name of a
disciple shall not lose his reward.”* This then is

@ See St. Matthew x. 42.
e St. Matthew xviii. 10.
f St. Luke xii. 32.
9 See St. Matthew xi. 11; St. Luke vii. 28,
a St. Matthew x. 41-42,

335

CLEMENT OF ALEXANDRIA

> / / b] \ > ce / ¢ ~

aToAdvpevos €ott. Kai adlis: “‘mroujoate éavtots
/ ~ ~ ~

didous ex TOD wapwva Tis ad.Kias, va oTav exAiry,|
/ ~

deEwvrar Buds els Tas alwviovs oxnvds.”’ dvaer

~ a > ~
Lev aTracav KTHOW, HV abTos Tis Ef EavTOD KEKTHTAL
2O7/ A

ws idiav otoav Kal otk els Kowov Tots deopévors

KatatiOnow, adixov ovoav atodaivwy, €k d€ TavTyS
~ > / lan

THs adukias €vov Kal mpadypa dikatov epydoacbau

\ ~ ~
Kal owTTpLov, dvaraboat Twa TOV exXOvTWY alaviov
oKnVIY Tapa TO marpl.

“Opa mp@rtov ev ws ovK dmavretobat GE kenédev-
Kev ovde evoyxActobar mrepyseverv, GAAa adrov Cytetv
Tovs €U TELGoueVvous akiovs TE OVTAS TOD GWTHpOS
pabntrds. Kados pev otv Kat 6 TOD amoardXov

/ coe \ \ / > om, ie / ”) /
Aoyos: “‘ihapov yap SdéTyv ayaa o Beds,” xaipovra
~ \
T@ Siddvar Kat 7) Pevdopévws * omeipovta, wa [7
14 ~ ,
ovTws Kai Bepion, Sixa yoyyvouav Kati diaxpicews
~ A
Kat Avmns [Kat ]® Kowwvodbvra, OmEp EoTl evepyecia
Kkalapa.* Kpeitrwv 8 é€oti TovTov 6 Tod Kupiov
AcAeypévos ev ddAw xwpiw: “mavti TO aitobyrti
/ ” ~ . w+ fi e 4, i Ul
ae didov"’ Geot yap ovtws 7 Tovav’Tyn diAcdwpia.
¢e \ be e A / ¢ \ 7 / > Q / de
ovToat dé 6 Adyos Urép atacdv €ott HedTyTa, pyndE
A > A
aitetoBar mepysreverv, GAA’ adrov avalntety ootis
» > ~ ~ / ~
a€tos ed mabety, ererta THALKODTOV uLaOov Opiaa THs
b) ~ /
Kowwvias, alwviov oKnvynVv. 32. W Kadfs EuToptas,
\ / > ~ A La > /
@ Oetas ayopads: wvetrar xpnudtwv tis adGapacar,
1 éxd\lry Stahlin. éxAlaryrte ms.
2 pevdouévws (from 2 Cor. ix. 6) Segaar. qevdduevoy Ms.
3 [kai] Segaar.
4 xkadapd Segaar. xKadd Ms.

@ St. Luke xvi. 9.
> The phrase comes from Acts iv. 32,
¢ 2 Corinthians ix. 7.

$36

THE RICH MAN’S SALVATION

the only reward that cannot be lost. And once
more: ‘Make to yourselves friends from the
mammon of unrighteousness, that when it shall fail,
they may receive you into the eternal habitations.’’ 4
Thus He declares that all possessions are by nature
unrighteous, when a man possesses them for personal
advantage as being entirely his own,? and does not
bring them into the common stock for those in need ;
but that from this unrighteousness it is possible to
perform a deed that is righteous and saving, namely,
to give relief to one of those who have an eternal
habitation with the Father.

See, first, how His command is not that you should The great
yield to a request or wait to be pestered, but that tov of
you should personally seek out men whom you may Bee
benefit, men who are worthy disciples of the Saviour. “"°?™
Now the Apostle’s saying also is good, “ God loveth
a cheerful giver,” “ one who takes pleasure in giving
and sows not sparingly, for fear he should reap
sparingly,? but shares his goods without murmurings
or dispute or annoyance. This is sincere kindness.
Better than this is that which is said by the Lord
in another place; “Give to everyone that asketh
thee ;”* for such generosity is truly of God. But
more divine than all is this saying, that we should
not even wait to be asked,’ but should personally
seek after whoever is worthy of help, and then fix
the exceedingly great reward of our sharing, an
eternal habitation. 32. What splendid trading!

What divine business! You buy incorruption with

@ See 2 Corinthians ix. 6. ¢ St. Luke vi. 30.

‘ Clement interprets the saying, ‘‘ Make to yourselves
friends ... ,” asa command to the rich man to give without
being asked.

337

954 P.

CLEMENT OF ALEXANDRIA

kal dovds Ta SioAAvpeva TOG Kdopov poviy TovTwWY
aiesviov év ovpavots avr7Aap Paver. mAcioov emt
TAUTHV, av owppoviis, TV Tmavyyupy, @ movore,
Kav d€n, Teplice yivi oAnv, p17 deion Kwovvev Kal
Tovey, Ww evratla Baorrclav ovpdviov ayopaons.
Tl GE Aor Svapavel is Kal i oudpaydor ToaobTov evdpat-
vovat Kal otkia,” Tpopt) TUpos 7 Xpovov matlyviov
7 celopod mapepyov 7) v propa TUpavvov; em
Ovpnoov € ev ovpavots oiknoa Kat PaotAedoar pera
Geob- = travtTnv cor THY Bactrelay avOpwros ducer
Oeov amropywovpevos: evtadla pixpa AaBwv exet
du OAwv aidvwv atvvoiKov GE TrOLHGETAL. iKéTevoov
iva AaBn- omeboov, aywlviacov, doPyOnte 7)
ge atiyidon: ov yap Kexehevorau AaBetv, aAAa
ov Tapacxety. ov pay ove” elrrev 6 KUptos Sos,
7 TApAoXEs, 7 evEepyeTnaoV, 7) 7) BonOnoov, didov
de Toinoat: oO O€ piros ovK eK pas ddcews
yiverat, GAN’ e€& dAns avatatvoews Kal ovvovoias
paxpas: OUTE yap 0 TioTis OUTE H ayamn ovTE® 7
Kaprepta pds 7LEpas, add’ ‘6 dropeivas eis TEXos,
ovTOS owbnoerar.”’

33. lds otv 6 dvOpwros ratra Siéwow; ste dia
TI)V EKELVOV TYLNV KAL EVVOLAY Kal OLKELwWOLY 6 KUpLOS
didwo- “ddaw yap od povov Tots didrous, aAAa Kai
tots didows tTa&v didwr.” Kal tis odtds e€oTW 6
didos Tob Beob; oad pev x7) Kpive, Tis Atos Kal Tis

1 yjv Combefis. hy ms.

2 oixta Combefis. ofkela ms.

3 ore . . . oUre. . . obre Stahlin. ovd€... obre...
oUTe MS.

« The word means ‘‘ assembly” and was applied to the
great national and religious festivals of the Greeks at

338

THE RICH MAN’S SALVATION

money. You give the perishing things of the world
and receive in exchange for them an eternal abode
in heaven. Set sail, rich man, for this market,@ if
you are wise. Compass the whole earth if need be.
Spare not dangers or toils, that here you may buy
a heavenly kingdom. Why so delighted with
glittering stones and emeralds, with a house that
is fuel for fire or a plaything for time or sport for an
earthquake or the object of a tyrant’s insolence ?
Desire to live and reign in heaven with God. This
kingdom a man, imitating God, shall give you.
Having taken little from you here, he will make you
through all the ages a fellow-inhabitant there. Beg
him to take it. Hasten, strive earnestly, fear lest
he reject you. For he has not been commanded
to take, but you to provide. Furthermore, the Lord
did not say, “give.” or “provide,” or “benefit,” or
“help,” but “make a friend” ®; and a friend is
made not from one gift, but from complete relief
and long companionship. For neither faith nor love
nor patience is the work of one day, but “he that
endureth to the end, the same shall be saved.’’¢

33. How then does a man give these things?
Why, the Lord gives them, on account of your
esteem and favour and relationship with this man.
“ For I will give not only to my friends, but also to
the friends of my friends.’’* And who is this friend
of God? Do not yourself decide who is worthy and

Olympia and elsewhere. It is used of the Christian church
in Hebrews xii. 23. As we should expect, these gatherings
were made the occasion of fairs and markets (Strabo 486).
It is this aspect of them which Clement seems to have most
in mind here.

> St. Luke xvi. 9. ¢ St. Matthew x. 22.

@ This saying is not found in the gospels.

MY 339

CLEMENT OF ALEXANDRIA

avag.os* evoexeTau ae Ge Svapaprety Tept THY
dogay" ws ev apprBory 6 € THS dyvotas djvewvov Kal
Tovs avastous ed Troveiv id TOUS agious 7 7 pvdac-
OOMEVOV TOUS Hooov ayabovs punde Tots oTrovdaiors
Tepimecetv. eK pev yap TOO geideobar Kal T™poo-
Trovetabae doxydleu Tovs evAdyws 7) p71) TevEo-
pevous evdexeTat Ge Kal Deophay dpeAfjoat TWD,
ov TO €miTijuLov KdAaoLS euTrUpOs aiwvLos: eK dé
Too mpotecba maou eSijs Tots xpncovow avayKy
TAVTWS evpey Twa Kal Tav odoat Tapa bed
Ouvapevay. * au) Kpive’”’ roivuv, “iva py pias:
@ peTpPW peTpets, TovUTw Kal dvryreTpnOncerat
ooU" [eT pov KaAov, TETLEGLEVOV Kal cecadevpevor,
UrrEPEKXUVO[LEVOV, dmodobjcerat gol. mdaow av-
ofov Ta vomhdyxva tois Tob beod pabnrais a.7r0-
YEYPAPMEVOLS, [1) Tpos CHa ammdwv UmrEpoTT ws,
py) mpos nAuKiav apehas diareGets, pind’ el Tis aKTI-
poo n Sucetpieoy H Svoedys 7 dobevis paiverat,
Tpos TobTo TH wuxy dvoxeparys Kal atroaTtpadgijs.
oxnja Toor éotw eEwlev Hiv mepibePAnpEevov THs
Els KOGLOV mapddov mpodace,! WwW’ eis TO KOWOV
TOUTO mrauBevT7/pLov eloeABetv Suv Fev" GAA” evdov
KpuTTOos EVOLKEL 6? maT Ip kad ee) ToUTOU mats 6 vTEp
Hav amofavev Kal we” H@v avaorTas.

34. Tobro TO OoXRA TO Brezropevov efarrarG TOV
Odvarov Kat tov diaBodrov: 6 yap evtos mAodros
Kal TO KdMos avrots abéatos €oTu Kal paivovTat
mept TO capkiov, ov Katappovovow ws dafevois,
TOV evdov bvres TUdAOL KTHUATwWY, OdK ETLOTA[LEVOL

1 rpodace. Wilamowitz. mpddacts MS.
2 6 before warip Stihlin: before xpumros ms.

340

THE RICH MAN’S SALVATION

who unworthy, for you may happen to be quite mis- Do not

. sans E . distinguish
taken in your opinion ; so that when in doubt through jeer the
ignorance it is better to do good even to the un- “worthy”

worthy for the sake of the worthy than by being on aa eoag
your guard against the less good not to light upon

the virtuous at all. For by being niggardly and by
pretending to test who will deserve the benefit and

who will not, you may possibly neglect some who

are beloved of God, the penalty for which is eternal
punishment by fire. But by giving freely to all in

turn who need, you are absolutely certain to find

one of those men who have power to save you

with God. Therefore, “judge not, that you may

not be judged; with what measure you mete, it

shall be measured to you again. Good measure,
pressed down and shaken together, running over,

shall be given back to you.’’* Open your heart to

all who are enrolled as God’s disciples, not gazing
scornfully on their body, nor being led to indifference

by their age. And if one appear needy or ill-clad outward
or ungainly or weak, do not in your soul take offence }PP™;rance
at this and turn away. This is a form thrown round portant
us from without for the purpose of our entrance into

the world, that we may be able to take our place in

this universal school; but hidden within dwells the
Father, and His Son® who died for us and rose

with us.

34, This form that is seen deceives death and the The real
devil; for the inward wealth and beauty are invisible ioe aut
to them. And they rage round the bit of flesh, within
which they despise as weak, while they are blind to
the inner possessions, not knowing how great a

@ See St. Matthew vii. 1; St. Luke vi. 38.
’ See St. John xiv. 23.

341

955 P.

CLEMENT OF ALEXANDRIA

, A ce \ > > / 4 ”
mnAlkov twa “Anoavpov ev ocoTpakiw@ oKevet
Baoralopev, Suvaper Geobd matpos Kal aipare Beod
mavdos Kat Spdow mvevpatos ayiov TepiteTetyic-
pevov. adda av ye p17) e€arratyOfs, 0 yeyevpevos
aAnbeias Kat KaTn€vwpevos THs peyaAns AvTpwoEws,
aAAa TO evaytiov Tots dAXois avOpurots ceavT@
KaTdAe~ov atpatov aomrAov, amdXAepov, avaipiaKTov,
ddpynrov, aylavtov, yépovras | GeoceBets, oppavovs
Oeogireis, yypas mpadtyte wrAopéevas, avdpas
ayamn KEeKoopnevous. TOLOVTOUS KTHGaL TH O@

4 \ ~ / \ ~ ~ /
mrovTw Kal TH THpaTe Kal TH pox Sopuddpovs,
dv otpatnyet Beds, du’ ods Kat vats Pamrilopevy
Koudilerat povais ayiwy edyais KuBepvwpern, Kat
vooos aKkpalovoa dapalerar xeipa@v emBodAais

Pe \ \ ~ > /
SiwKkopevn, Kat mpooBodA7 Anotav adomdAilerat
edyais edoeBéor oxvAevopern, Kat Sarudvev Bra
Opaverat mpooraypac. ovvTovors eAeyxopern.

35. "Evepyol! otro. mavres [ot |* orpati@rat Kat

/ / b] \ > / > \ > aA e
dvrakes BéBaror, oddeis apyds, oddels axpetos. oO
pev e€artnoacbal ce SUvatar mapa Geod, 6 dé mapa-
pvbjcacbar Kdpvovta, 6 dé Sakpdcar Kai oreva€at
cupTabas trép cot mpos Tov KUpiov T@V CAwY, Oo
Sé Siuddéar te T@V pos THY GwTpiav xpynoijwwv, Oo
S€ vovlerHoat peTa Tappyatias, 6 de cuuPovdAciaar

> > / / \ a > ~ > Dp

er evvolas, mavtes d€ gidciv adnBds, adddus,
> / > / > / > / >
addBws, avuToKpitws, akodaKevTws, amAdoTws. @
yruxeiat Oeparetar dirovytwy, @ jakdpior d.a-
Koviat OappovvTwv, @ Tiatis €tAuKpw7s Beov povov

/ > / > / \ a /
SeSidtwv, & Adywv adAjPeva Tapa Tots pevoacbar
1) Suvapevois, @ KdAAos Epywv mapa Tois Je@

1 évepyol Stahlin. év &pyocs Ms.
2 [oi] Schwartz.
342

THE RICH MAN’S SALVATION

“treasure” we carry “in an earthen vessel,’’@ fortified

by the power of God the Father and the blood of

God the Son and the dew of the Holy Spirit. Do

not you be deceived, however, who have tasted of

truth, and have been deemed worthy of the great
redemption ; but, contrary to the rest of men, enlist

on your behalf an army without weapons, without The great
war, without bloodshed, without anger, without stain, 7 yc1,
an army of God-fearing old men, of God-beloved saints
orphans, of widows armed with gentleness, of men
adorned with love. Obtain with your wealth, as
guards for your body and your soul, such men as

these, whose commander is God. Through them

the sinking ship rises, steered by the prayers of saints

alone; and sickness at its height is subdued, put to

flight by the laying on of hands; the attack of
robbers is made harmless, being stripped of its
weapons by pious prayers; and the violence of
daemons is shattered, reduced to impotence by
confident commands.

35. Effective soldiers are all these, and steadfast The many
guardians, not one idle, not one useless. One is able penn
to beg your life from God, another to hearten you render
when sick, another to weep and lament in sympathy
on your behalf before the Lord of all, another to
teach some part of what is useful for salvation, another
to give outspoken warning, another friendly counsel,
and all to love you truly, without guile, fear, hypocrisy,
flattery or pretence. What sweet services of loving
friends! What blessed ministries of men of good
cheer! What pure faith of those who fear God alone!

What truth of speech among those who cannot lie!
What beauty of deeds among those who are resolved
@ 2 Corinthians iv. 7.

343

CLEMENT OF ALEXANDRIA

Suaxovety memevopevors, TelDew Oedv, apéoxew Bea:
od capKos THs ons antecOar SoKotcw, adda Tis
éavtod uyfhs Exaotos, odK adeAP@ dadretv, adda
7@ Baowe? TOv aidvwv €v cot KaToKobyTt.

36. Ildvres obdv ot morot Kadoi Kat Geompemeis
Kal Ths mpoonyopias afi, jv womep diadnpa
mepikewTa. ov py add’ eiolv 7dn TwEs Kal
trav ékrext@v éxXeKTdOTEpot, Kal TocovTW LGAAov
<>) Arrov émlonjor, TpoTOV Twa Ek TOD KAVOwWVOS
Tob Kéopov vewdAKobvTes EavTOvS Kat emavayovTes
en’ daadadrés, ob Bovddcpevor Soxeiv dyvor, KaV E€l77y
ris, alaxuvopevor, ev Baber yrons amoxpvTTovTeEs
Ta avekAdAnra pvorTipia, Kal THY adTav evyéverav
drepypavobvres ev Koop BAr€recbar, ods 6 Aoyos
“das Tob Kdopov” Kal “ ddas Tijs yas’ Kadel.
Toor éott TO o7réppa, EtKwV Kal dpoiwors Oeod, Kat
réxvov abtob yvijavov Kal KAnpovdpov, Wamep emt
twa evitetav evratOa meprropevov bo jeyadAns
oixovopias Kal dvadoyias Tob matpds* du’ 6? Kai Ta
dhavepa Kal Ta afpavy Tod KOGLLOV SednLLOvpynTat,
7a pev ets Sovdciav, Ta dé eis doxyow, Ta OE Els
ud0now aire, Kal mavra, péxpis av evtaiba to
omépua evn, avvéxetar, Kal ovvaxbevtos avrod
mavra® taxvoTa Avbjoerat.

1 <m> inserted by Segaar.
2 §” 6 Schwartz. 6: of Ms.
3 advra Schwartz. Tat7a MS.

@ | Timothy i. 17. > St. Matthew v. 13-14.

c See Genesis i. 26; Romans viii. 17; 1 Timothy i. 2;
Titus i. 4.

@ The “seed” is a gnostic term for those higher souls
who contain within themselves in a special degree the spark
of divine life. They walk by knowledge, or direct intuition,

344

THE RICH MAN’S SALVATION

to minister to God, to persuade God, to please God !
They seem to touch not your flesh but each his own
soul, not to be talking with a brother but with the
King of the ages* who dwells in you.

36. All the faithful then are noble and godlike, and the highest
worthy of their title, which they wear as a diadem. #245 ot
Not but that there are already some who are even
more elect than the elect, and more elect in propor-
tion as they are less conspicuous. These are they
who in a manner haul themselves up out of the
surf of the world and retire to a place of safety, who
do not wish to appear holy, and are ashamed if one
calls them so, who hide in the depth of their mind
the unutterable mysteries, and scorn to let their
nobility of nature be seen in the world. These the
Word calls “light of the world” and “salt of the
earth.” ® This is the seed, God’s image and likeness,
and His true child and heir,’ sent here, as it were,
on a kind of foreign service by the Father’s high
dispensation and suitable choice. For his sake both
the visible and invisible things of the world have
been created, some for his service, others for his
training, others for his instruction; and all are held
together so long as the seed remains on earth, and
when it has been gathered in all will speedily be
dissolved.4

rather than by faith. Justin Martyr (2 Apology ch. 7)
makes the same statement as Clement, viz. that the world
is preserved solely on account of the ‘‘ seed”’; but he means
by this term the whole body of Christians. Clement how-
ever seems plainly to restrict it to those who are *‘ more
elect than the elect.” For the ‘*‘ gathering in” of the elect
see St. Matthew iii. 12 and xxiv. 31; Teaching of the Twelve
Apostles ix, 4 and x. 5; Clement’s Extracts from Theodotus
XXVi. 3,

345

956 P.

CLEMENT OF ALEXANDRIA

37. Ti yap ere det; Oe 7a Tis ayamns var pL,
KQL TOTE €mroTTEVOELS TOV KOATOV TOD TaTpos, OV
b]
0 movoyerns Beds povos eEnyjoato. or Se Kal
b] \ ¢ \ > / \ PS) > > 4 © ~ 2A 10 1
avtos 0 Jeds ayamn Kat dv aydrnv jpiv ebedbn.
~ ¢e ~
Kal TO bev appyTov abrob matip, To dé eis Huds
> / e \
oupTabes yéyove pjtnp. ayanjnoas 6 Tati
eOnAvvOn, Kat tovTov péya onpetov dv adrtos
A \
eyevvnoey e€ abtob: Kal 6 Ttexbeis &€ aydans
~ \ ~
Kapmos ayann. Sua Tobro Kal avtos KaT{Abe, Sid
tovTo avOpwrov eévédv, dua TodTo Ta avOpwmrwv
exav eTrabev, iva mpos TH ierépay acbéveray ods
nyannoe meTpybels rds mpos tiv é€avTod Svivayw
\
avTuLeTpnjon. Kal weAAwy orévdecbar Kat AdTpov
EavTov emdidods Kawiy juiv Siabicny KaTadys-
/ Geé 5 / Cea / \ > / ”) / /
Taver’ — ayamnv vuty didwut THY eunv.” Tis dé
/ A ~
€oTWw avtn Kal mon; rep Hudv éxdorov Katé-
One? ray puxnv tiv avragiay trav dAwv: tadryy
¢ A ¢€ \ > / > A >’ \ \ \
nds vmep adAjAwy avtamaite?. ef dé Tas puyas
> / A > A \ , \ /
opetAopev Tots adeAdois, Kat Tovadrny Thy cvvOnKnv
\ \ ~ > ~
m™pos Tov owTipa avOwuodroyrnucba, ett Ta TOO
\

KOOMLOV, TA TTWXA Kal aAAdTpPLA Kal TapappéorTa,
/ / > fd > /
KaGerpfopev Tapevduevor; aAArjAwv amoKAelooper,

¢ \ ~
ad pera puxpov eer 70 TIp; Oeiws ye Kal emimvews 8
* é6d0n (cp. v. Stromateis 16. 5) Lindner. €0pd67 ms.

2 katréOnxe Segaar. ka0FKe MS.
3 émimvéws Lindner. émurévws Ms.

« St. John i. 18. This passage strongly supports the
reading noted in the margin of the Revised Version.
> See 1 St. John iv. 8, 16.
¢ This thought of the Motherhood of God has a parallel
in Synesius (Bishop of Ptolemais in Libya early in the fifth
century), Hymn II. 63-4:
Thou art Father, thou art Mother,
Thou art male, and thou art female.

346

THE RICH MAN’S SALVATION

37. What else is necessary? Behold the mysteries God is love
of love, and then you will have a vision of the bosom
of the Father, whom the only-begotten God alone
declared. God in His very self is love,? and for
love’s sake He became visible tous. And while the
unspeakable part of Him is Father, the part that has
sympathy with us is Mother.” By His loving the
Father became of woman’s nature, a great proof of
which is He whom He begat from Himself; and the
fruit that is born of love is love. This is why the
Son Himself came to earth, this is why He put on
manhood, this is why He willingly endured man’s
lot, that, having been measured to the weakness of us
whom He loved, He might in return measure us to
His own power. And when He is about to be
offered @ and is giving Himself up as a ransom He
leaves us a new testament: “I give you my love.’”¢
What love is this, and how great? On behalf of
each of us He laid down the life that is equal in
value to the whole world. In return He demands
this sacrifice from us on behalf of one another. But God expects
if we owe our lives to the brethren, and admit such }%,%° S2o¥
a reciprocal compact with the Saviour, shall we stil] to another
husband and hoard up the things of the world, which
are beggarly and alien to us and ever slipping away?
Shall we shut out from one another that which in a
short time the fire will have? Divine indeed and

Gnostic speculation introduced a Mother as the cause of
Creation (cp. Irenaeus i. 4), but- the present passage would
seem to have no connexion at all with this. Clement is
simply trying to account, in a mystical way, for the love of
God as shown in the Incarnation.

@ j.e, as a drink-offering—the same word that St. Paul
uses of himself in 2 Timothy iv. 6.

¢ See St. John xiii. 34; xiv. 27.

347

CLEMENT OF ALEXANDRIA

6 “Iwavyns ““o a) prdav” pyar “rov adeAdov
avOpwrroKrovos €oTl, oméepua Tob Kaw, Opéupra
tod dtaBdAov: Geot omAdyxvov ovk exer, eAmida
KpELTTOVWY OUK EXEL, GOTOPOS E€OTLV, ayovds €aTw,
ovK €oTt KAHUA THs ae Cwons b7Epoupavias aTe-
Aov, exkomteTal, TO Tp aOpovy avapever.

38. Xd dé ude tH “< Kal? >} drrepBodny odor,
ny Setkvuat Ilabros, emt owrnpiav™ “7 ayaa Ta
eauThs ov Cntei,” add’ emi TOV adeApor € EKKEXUTAL*
mept TovTov emTonTat, TEept TovTOY Gwdpovws
paiverar. “aydamn KadvrrTer TARG0s dpapTidv: 7
tedcia ayary exBdAree Tov poBov- ov TrepmrepeveTat,
ov pvovobrat, ovK emUXatpeL TH aduKia, ovyxatper
be TH aAnbeia: mavra oréyet, mavre TMLOTEVEL,
mavra eAmiler, mavTa bropever. 1 ayarn genes
mote exTimTel. TmpodyTetar katapyobvTat, yADooar
mavovrat, idoets emt yas katadctrrovran. [ever dé
Ta Tpla tabra, mors, eAmis, ayamn’ jetCeov dé € €v
TovroLs 1 ayarn. Kat duKaiws. mioTis pev yap
amépxetat, orav avtoia mecobGpev iddvres Oedv,
kal €Amis adavilerat Tay eAmiobevtwy aTrodobévtwy,
ayamn d€ els TAnpwua ovvepyeTat Kat paAdov
avéeTar TOV TEdElwV mapabobevrav. €av TavTHY
euPadnrat Tis TH pox), dUVaTaL, KAY EV GJLapTH LAW
H yeyevvnéevos, Kav To\a, TOV KexwdAvjLevey
elpyaopevos, avéjoas THY aydTnv Kal peTavo.ay
kafapav AaBwv avapaxyéoacba. Ta emTaopeva. |

1 ¢xa6’> inserted by Combefis from 1 Corinthians xii. 31.

@ 1 St. John iii. 15.
> See St. John xv. 5-6.

348

THE RICH MAN’S SALVATION

inspired is the saying of John: “ He that loveth not
his brother is a murderer,” “a seed of Cain, a nursling
of the devil. He has no tender heart of God, no
hope of better things. He is without seed and
without offspring. He is no branch of the ever-
living heavenly vine. He is cut off; he awaits the
fire at once.?

38. But do you learn the “ more excellent way ” © The great-
to salvation, which Paul shows. “ Love seeketh not 8 °!°v8
its own,’? but is lavished upon the brother. For
him love flutters with excitement, for him it is
chastely wild. ‘“ Love covereth a multitude of sins.

Perfect love casteth out fear. Love vaunteth not
itself, is not puffed up, rejoiceth not in unrighteous-
ness, but rejoiceth with the truth ; beareth all things,
believeth all things, hopeth all things, endureth all
things. Love never faileth; prophecies are done
away, tongues cease, healings are left behind on
earth; but these three remain, faith, hope, love;
and the greatest among these is love.”° And
rightly ; for faith departs, when we believe through
having seen God with our own eyes; and hope
vanishes away when what we hoped for has been
granted; but love goes with us into the fulness of
God’s presence and increases the more when that
which is perfect has been bestowed. Even though
aman be born in sins, and have done many of the
deeds that are forbidden, if he but implant love in Love with
his soul he is able, by increasing the love and by #"° rae

accepting pure repentance, to retrieve his failures. God’s for-
giveness

¢ | Corinthians xii. 31.
@ 1 Corinthians xiii. 5.
e¢ See 1 St. Peter iv. 8; 1 St. John iv. 18; 1 Corinthians
xii. 4-13.
349

CLEMENT OF ALEXANDRIA

957 P. unde! yap TodTO eis amoyvwoiv Gor Kal amovovay
/ >] \ § / / “7
KataArercipOw, ef Kat Tov tAovovov pabors Oates
early 6 xwpav ev obpavots ovK Exwv Kal Tiva TpoTOV
rots obat xpwpevos (39) av Tis TO TE EmrippyTov ® Tob
vA \ \ > \ 4 \ 4
mAovrou Kat yaderov eis CwHv Siaddyou Kat dvvacto
tav aiwviwy [rdv]* ayabav eravpacba, ein de
TeTvXnKwS 7) Su ayvovay 7) Ov acbéverav 7) TEplaTact
dKovovov peta TIVv odpayida Kat THY AvTpwow
,
TEPLTETIS TLOW GLApTHUACW 7) TapanT@pacw, ws
brevnvexOat TéAcov, < 6Tt>* odTOS Kateysnprorat Tav-
~ ~ ~ >
rdmacw v7 Tob Oeod. mavtTi yap T@ pet’ adnfeias
° a ~ / > / A \ \
e€ SAns THs Kapdlas emuotpépavte mpos Tov Feov
dvewyaow at Ovpat Kal déxeTar TpLadopevos TaAT1)p
an ~ >
vidv aAnbGs petavootvta: % 8 aAnOuw7 peTavora
TO pnKeTe Tots avrois evoxov elvat, aAAd apdnv
~ ~ a > ~
expil@oar THs wuyns ep ols éavrod KaTeyVw
Odvatov duapripacw: TovTwy yap avaipeevtwv
adlis eis o€ Oeds eicorxicOyceTar. peyaAnv yap
dyno. kal avuTépBAntov elvar xapav Kal €opT7Vv ev
ovpavois T@ marpt Kal Tots ayyeAots Evds dpapTwAod
ématpeavtos Kal petavonaavtos. 810 Kal KéKpa-
a aed / \ > / b) / \
yev: “‘éAcov OéAw Kal od Bvaiav: ob BovAopar Tov
Advatov Tod dpaptwrod, adAa Tv peTdvovay’ Kav
> e ~ ~ ”
Gow ai dpapria tudv ws dowikody Epiov, ws
yidva AevKav®, Kav peAdvrepov Tod OKOTOUS, WS
€piov AevKov exvibas momjow.' Oe@ yap povw
~ A
Suvarov ddeow dapaptidv mapacyécbar Kal 7
¢ aA
Noyicacba TapamTwpata, O7ov ‘ye Kal nuiv Tmapa-
1 unde Dindorf. pijrems. ? érippnrovSegaar. émippet rv Ms.
rn ; ppnrov Seg pp

3 aiwviwy [rév| Ghisler. aiavwy Tay MS.

4 <5re> inserted by Stihlin.
@ See St. Luke xv. 7, 10.

350

THE RICH MAN’S SALVATION

For if you understand who is the rich man that has
no place in heaven, and also in what manner a man
may so use his substance (39) as to win his way
to life through the censure and difficulties caused
by wealth, and to be able to enjoy the eternal good
things,—yes, even though he has happened either
because of ignorance or of weakness or of circum-
stances not of his own choice to fall after the
baptismal seal and redemption into certain sins or
transgressions so as to have become completely sub-
ject to them,—let not this thought remain with you
to lead to despair and despondency, namely, that
such an one has been condemned outright by God.
For to every one who turns to God in truth with his
whole heart the doors are opened and a thrice-glad
Father receives a truly penitent son. And genuine
repentance is to be no longer guilty of the same
offences, but utterly to root out of the soul the
sins for which a man condemned himself to death;
because when these have been destroyed God will
once again enter in and dwell with you. For He
says that there is great and unsurpassable joy and
feasting in heaven for the Father and the angels
when one sinner has turned and repented.* Accord-
ingly He cries, “I wish for mercy and not sacrifice,
I desire not the death of the sinner, but his repen-
tance. Though your sins be as scarlet wool, I will
whiten them as snow; though blacker than the
darkness, I will wash them and make them as white
wool.”® For God alone can grant remission of
sins and not reckon trespasses,° though even we

> See St. Matthew ix. 13; xii. 7 (from Hosea vi. 6);
Ezekiel xviii. 23; Isaiah i. 18.
¢ See St. Mark ii. 7; St. Luke v. 21; 2 Corinthians v. 19.

351

CLEMENT OF ALEXANDRIA

KeAeveTar THS WwEepas éxdorNs 6 KUpLos adievat
Tots ddeApois petavoodow. et de Teets Tovnpot
ovres towev ayaba dopara d.d0vat, moow padov
“6 maTnp TOV olKTUpLaV. 6 ayablos TATT)p * “qaons
mapakAjoews, 0 tohbaTthayxvos Kal moAvéeos
mepune pakpolupety: Tovs emotpepavras Trepl-
pevee. ema pepa d€ €oTw ovTws dro TOV djuap-
THT ov 7o tmravcoacba Kat pykéte Prewew ets
Ta Orlow.

40. Tav péev odv mpoyeyervnuevwv Geos diowow
dpeow, Tov d€ émidvTwv avros EKAaOTOS EaUT@.
Kal TOUT €oTL peTayv@var, TO KaTayv@vau Trav
TAP@X LEVY Kal jairnoacbau TOUT apvnotiav
Tapa TATpOs, os jovos TOV dmdvrwv olds Té €oTw
dmpaKra Tounoae TO TETpPAy|LEVa erew TO Tap adToo
Kal Spdow mvevparos dmranetipas Ta Tponpaprnpeva.
“éd’ ois _yap av eUpw bas, dno, “emt Tovrous
Kal Kpwa te Kal map " €KaOTO. Boa TO téAos EY Tne
WOTE Kal T@ TA peyvora. EO TETOLNKOTL <Kara>* Tov
Biov, éri Sé rod téhous efoxetAavre Tpos” Kakiav,
avovynto.* mavtes of mpdabev movot, emt Ths KaTa-
oTpopis Tod dSpdpatos e€dbAw yevowevw, T@ TE

958 P. XeTpor | Kal emicecuppevws BuwoavTe TpOoTepov éorw
UaTepov petavojcavt. toAAob xpdvov moAtTeLav

1 <karad> inserted by Segaar (from Sac. Par.).
2 avovnra Ghisler (from Sac. Par.). dvdnro Ms.

See St. Luke xvii. 3-4.

St. Matthew vii. 11; St. Luke xi. 13.

2 Corinthians i. 3. 4 St. James v. 11.

St. Luke ix. 62.

This saying, not found in our gospels, is mentioned in
slightly different form by Justin Martyr (Dialogue with Trypho
47) who expressly attributes it to our Lord. It has some

352

e® ack ail

THE RICH MAN’S SALVATION

are exhorted by the Lord each day to forgive our
brothers when they repent.* And if we, being evil,
know how to give good gifts,? how much more does
“the Father of mercies.” The good Father “of all
comfort,’ ¢ full of pity® and full of mercy, is by
nature long-suffering. He waits for those who turn
to Him. And to turn to Him truly is to cease from
sins and no more to look back.°

40. Of sins already committed, then, God gives
remission, but of those that are to come each man
procures his own remission. And this is repentance,
to condemn the deeds that are past and to ask
forgetfulness of them from the Father, who alone of
all is able to make undone what has been done, by
wiping out former sins with the mercy that comes
from Him and with the dew of the Spirit. “ For in
whatever things I find you,” He says, “in these will
I also judge you;’’7 and at each step He proclaims
the end of all things.’ So that even when a man has
done the greatest works faithfully through life, but
at the end has run on the rocks of evil, all his former
labours bring him no profit, since at the turning-
point * of the drama he has retired from the contest;
whereas he who has at first led an indifferent and slip-
shod life may, if afterwards he repents, utterly wipe
out a wicked course of long continuance with the time

resemblance to Ezekiel xxxiii. 20 (Sept.)—‘‘ I will judge you
each one in his ways””—and in both Clement and Justin it
occurs in connexion with teaching drawn from Ezekiel xxxiii.
10-20, 9 See 1 St. Peter iv. 7.

» The ‘* catastrophe ” or turning-point towards the end of
a play when the issue stands definitely revealed. Used here,
as elsewhere in Greek literature, for the conclusion of life,
when a man might be expected to have settled down to a
course either good or evil.

353

Repentance
means a
complete
change

of life

CLEMENT OF ALEXANDRIA

movnpav eKviKnoat T@ pera THV jreTavovay xpovep
axpipeias 0€ bet TroMAs 5 WOTTEP TOS PAkKpy, veow
TeTrovnKoat TEAL duaiTys xpela Kal mpocoyAs
mAclovos. o KAénrys, adeow BovAct AaBeiv; pnKére
kiente: G Polxevoas, pnKeTL Tupovcbw: oO TOp-
vevoas, AouiTOv dyveveTor 6 dprdoas, dmodidou KaL
Tpoaatrod.eoU" pevdopdprus, adn Bevav aoKnoov:
6 émlopKos: pnrere opyues KQL Ta dAdo maGn ouv-
Teme, opynv emJupiav, Avy, poBov, iva evpeOhs
emt ths €§050u mpos Tov avridicov evraila
StareAvcbat PUdvwv. EaTw ev ody advvaToV tows
abpows groKkowar 7a0n avvtpoda, adda peta Heod
Suvdrews Kal dvOpwrretas ixeotas Kal adeAdpav
Bonfeias Kal etAucpivods peTavoltas Kat auvexovs
pueAérns KaTOp ogee

Al. Arg S€¢ 7avTws oe TOV GoPapov Kal duvaTor
Kal mAovarle’ emaTnaacbar €avT@ Twa avOpwror
Qeod caban€P a elmTnV Kal KuBepvyTny. atoov Kav
éva, poBobd Kav eva, ped€rnoov axovew KV évos Tap -
pnovalopevo’ Kat oTupovTos eS Oeparrevovtos.
ovde yap 74S opbadots ouppeper TOV Gel Xpovov
GKoAdarous HEvew, GAAa Kat dakpiaar Kat dnxOAjvat
more breép TNS dyetas Tis mActovos. ourw Kal buy
Sunverods 1/°0VNs ovdev oAcBpuestepov" amorudaod-
Tal yap a7? Tis 7IEews, €av axivyTos TH Tappy-
ovalopev Svapeivy Aoyy. Tobrov Kal opyrobevra
poBiOnr, Kat otevagavta Avm7Oy71,+ Kal opyiy

idécOnTt, Kat KoAaat apa op 2
wavovra cleeauytts) teal ico vy Tapartovupevov

1 grevdtayTS AurnOnre Mayor. orevdtavta evr\aBHOnTL
Segaar. Syo@THOnre Schwartz. Stahlin and Barnard mark

the passage 25 corrupt.

2 maparrovevor Segaar. mapa:rounévw MS,

354

THE RICH MAN’S SALVATION

left after his repentance. But great care is needed,
just as bodies that are labouring under a long disease
require treatment and special attention. Thief, do
you wish to receive forgiveness? steal no more.%
Adulterer, no longer burn.’ Fornicator, keep pure
in future. Extortioner, repay with interest. False
witness, practise truth. Oath-breaker, swear no
more. And repress the rest of the passions, anger,
lust, grief, fear, in order that at your departure you
may be found to have already become reconciled
here on earth with your adversary.° Now it is per-
haps impossible all at once to cut away passions that
have grown with us, but with God’s power, human
supplication, the help of brethren, sincere repentance
and constant practice success is achieved.

41. It is therefore an absolute necessity that you
who are haughty and powerful and rich should ap-
point for yourself some man of God as trainer and
pilot. Let there be at all events one whom you
respect, one whom you fear, one whom you accustom
yourself to listen to when he is outspoken and severe,
though all the while at your service. Why, it is not
good for the eyes to remain all our life-time undis-
ciplined ; they should sometimes weep and smart for
the sake of better health. So, too, nothing is more
destructive to the soul than incessant pleasure, the
softening influence of which blinds it, if it continues
obstinate against the outspoken word. Fear this
man when he is angry, and be grieved when he
groans; respect him when he stays his anger, and
be before him in begging release from punishment.

«@ See Ephesians iv. 28.
’ See 1 Corinthians vii. 9.
¢ See St. Matthew v. 25; St. Luke xii. 58,

355

The rich
need out-
spoken
advice and
warning

959 P.

CLEMENT OF ALEXANDRIA

dbdcov. odtos brép aod Todds vUKTas aypuTVy-
odtw, mpecBevwv b7ep aod mpos Oeov Kat Avravetars
ouviJect payevwy Tov tatépa: od yap avTéxet
rots TéKVoLs aVTOD TA OTAdyyva Seopevols. dSerjceTa
Sé kabapas b70 cod mpoTyLwpevos Ws ayyeAos TOD
Ocot Kat pndev b76 God AvTOvpevos, GAA’ bTEp Gow:
T0076 éoTt peravoua avuToKpitos. “Beds ov puKTH-
pilerau”’ ovdé mpoodxer Kevois practi povos yap
dvakpiver pvedods Kal veppods Kapdias Kal TOV ev
mupl KaTakover Kal TOV ev KoLAig KITOUS tKETEVvOV-
tw e€akover Kat maaw eyyts €ott Tois muaTEvVoUaL
Kal méppw Tots abéo.s, av pn) peTavojowov.

42. “Iva 8é émBappjons,t ottTw peTavorjaas
dAnb&s, Ste col péver swrnplas €Amis a€ioxpews,
dkovcov pod0ov od po0ov, adda ovra Adyov Tept
*Iwdvvov Tob amoloTtoAov Tapadedopevov Kat wy
mepvAaypevov. ézretd1) yap TOD Tupavvov TeAcvTH-
cavtos amd ths Ildrpou ris vicov perAAGev emt
riv "Edeoov, amjer tapaxadovpevos Kal emt Ta
mAnowxwpa TOV eOv@v, Omov pev ETLAKOTIOUS KaTA~
oTnowv, omov de odas exkAnolas apuocwv, o7ou
S¢ KAqpov Eva ye? twa KAnpdowv tdv b70 Tob
mvevpatos onpawopevwy. eAdav obv Kat emt TWA

1 émOappioys Barnard and Stahlin (from Maximus Con-
fessor). éru Oappis Ms.

2 4é Stihlin (from Eusebius and Maximus Confessor).
TE MS.

a Galatians vi. 7.

> Kor this sentence see Hebrews iv. 12; Jeremiah xvii. 10;
Psalm vii. 9; Daniel iii. ; Jonah ii. ; Revelation ii. 23.

¢ Domitian, by whom St. Johnis said to have been exiled,
is generally thought to be referred to here. But he died in
A.D. 96, and it is practically certain that St. John the
apostle’s active ministry must have ended before this date,

356

THE RICH MAN’S SALVATION

Let him spend many wakeful nights on your behalf,
acting as your ambassador with God and moving the
Father by the spell of constant supplications; for
He does not withstand His children when they beg
His mercies. And this man will beg them, if he is
sincerely honoured by you as an angel of God and is
in nothing grieved by you, but only for you. This
is unfeigned repentance. ‘‘God is not mocked,” @
nor does He attend to empty phrases. For He alone
discerns the marrow and reins of the heart; and
hears those who are in the fire; and listens to those
who in the whale’s belly entreat Him; and is near to all
believers and far from the godless unless they repent.?

42. And to give you confidence, when you have Story of
thus truly repented, that there remains for you a S¢,/90"
trustworthy hope of salvation, hear a story that is no robber
mere story, but a true account of John the apostle
that has been handed down and preserved in memory.
When after the death of the tyrant’ he removed
from the island of Patmos to Ephesus, he used to
journey by request to the neighbouring districts of the
Gentiles, in some places to appoint bishops, in others
to regulate whole churches, in others to set among
the clergy some one man, it may be, of those indicated
by the Spirit. He came then to one of the cities
Either his exile was earlier, 7.e. in Nero’s reign, or else there
has been a confusion between the apostle and John the
presbyter of Ephesus.

4 The phrase x\npwowv kAfpov means literally ‘‘ to allot a
lot.” KAzjpos was used to designate a ‘‘ lot” or ‘*‘ share” in
the Christian ministry (cp. Acts i. 17) and its use was after-
wards extended to the ministers themselves or ‘‘ clergy.”
In this passage both meanings are suggested. Those ‘‘in-
dicated by the Spirit” would be men whose spiritual gifts,
such for instance as pastoral authority or teaching, marked
them out as fit candidates for office in the Church, :

CLEMENT OF ALEXANDRIA

T@v od pakpayv ToAEewv, As Kal Tovvo“a A€yovaw
éviot, Kat Ta GAAa avarravoas Tods adeAdovs, emt
mao TO kabeorare TmpooBrepas EMLOKOTID, veavi-
oKoV icavov T@ oWpate Kal THY ow Gore tov kal
Oeppov thy boyy (dav, “ rodTov’”’ edn “ gol
TrapaKararidepar * _pera, ae omovdijs emt THs
exkAnoias Kal tod Xpiotrod pdprupos.’ Tod de
dexouevov Kai mavl’ tmicyvovpevov Kal maAw Ta
avTa dueTetvato Kai Suewaptupato. elta 6 pev
amhpev emt thv "Edecov, 6 dé mpeaBUrepos ava-
AaBwv olkade tov mapadobevta veavioxov EeTpede,
ouvetxey, eJadme, TO TeAevTatov edutice’ Kat pera
TovTO dpiKe Tijs mA€lovos emuysedetas Kal Tmapa-
dua laxijs, ws TO TéAELoV are pudarry prov e€7-
oT Gas Thv odpaytda Tob Kupiov. TH dé avécews
m™po wpas AaBopevep mpoodpletpovrat TWES TAukes
dpyot Kal atreppwyotes, eOddes KaK@v" Kal mpa@rov
prev Ov eoTidcewy TmohuteA@v avrov UmayovTat, eita
TOU Kat VUKTOp emt Aw7rodvotav e€vovres ouveTdyov-
TAL, eird Te Kal pretlov oupmparrew néiovv. 6 de
Kar’ odtyov mpooebilero Kat dua peyebos picews
€xoTas womep aoTomos Kal evpwoTos immos opOijs

1 rapaxararideuar Stahlin (from Eus. and Max. Conf.).
mapaTidewar MS.

=Alt will be noticed that Clement here applies the terms
‘* bishop” and ‘‘ presbyter” to the same person. This may
be due to the fact that in this story he followed a written
authority coming down from a time when the two terms
were synonymous, as they are in the New Testament. On
the other hand, it is possible that the sharp distinction
between “bishop ” and ‘‘presbyter,” though well-known
elsewhere, was not yet recognized at Alexandria. Jerome

358

THE RICH MAN’S SALVATION

not far distant, the very name of which is told by
some. After he had set the brethren at rest on
other matters, last of all he looked at him who held
the office of bishop, and, having noticed a strongly
built youth of refined appearance and ardent spirit,
he said: “This man I entrust to your care with
all earnestness in the presence of the church and
of Christ as witness.” When the bishop accepted
the trust and made every promise, the apostle once
again solemnly charged and adjured him in the
same words. After that he departed to Ephesus;
but the presbyter% took home the youth who had
been handed over to him, and brought him up, made
a companion of him, cherished him, and finally
enlightened him by baptism. After this he relaxed
his special care and guardianship, thinking that he
had set over him the perfect guard, the seal of the
Lord. But the youth had obtained liberty too soon.
Certain idle and dissolute fellows, accustomed to evil
deeds, form a ruinous companionship with him. At
first they lead him on by means of costly banquets ;
then perhaps on their nightly expeditions for robbery
they take him with them; then they urge him to join
in some even greater deed. He on his part gradually
became used to their life; and, like a restive and
powerful horse which starts aside from the right path
and takes the bit between its teeth, he rushed all the

(Epistle cxlvi.) says that until the times of Heraclas and
Dionysius (a.p. 233) the presbyters at Alexandria always
elected a bishop from among their own number. Clement
in other places sometimes mentions two orders of the
ministry, sometimes three; and it is not easy to discover
his actual belief. For a short summary of Clement’s refer-
ences to this subject see Tollinton, Clement of Alexandria,
ii, 111-114,

359

960 P.

CLEMENT OF ALEXANDRIA

6000 Kal TOV xaAwov evdaKav preclovas Kara TOV
Bapabpwv epepero. dmoyvous d€ TeAgws THV ev Ged
owTnpiav ovdEev ETL [LKPOV duevoetro, aAAa péya Te
mpa€éas, emelOnTrEp drag dmoAdAet, toa Tots dAAous
mabety 7&iov. avrovs 57) TouTous avaAaBav Kat
Anotjpiov ovyKpotnoas, EeToy.os AjoTapxos ms
Biavdraros, praupoveasTaros, xarerraros. xpovos
ev pow, KaL TWOS emuTeaovons Xpetas dvaxadobat
TOV ‘Twavyny. 0 06 Emel TO ada, cv xdpw HKEV
KatTeoTnoaTo, “aye O17,” epn, * @ emloKoTe, THe
mopabyreny amddos yt, ae eyo TE Kal O
Xpwo7os ! col mapaxarebeueba € emt Tijs exkAnotas,
HS mpoxabely, pedpTupos. 0 be TO pev Tp@Tov
e€emrAdyn, xXpnpeata oldpevos, dime | ovK eAape,
ovxopavretabar, Kal oUTE TmloTEvEW eiyev dep av
ovK eixey ove dmuorety “Twdvyy’ ws dé “Tov
veaviokov’ elmev “‘amaiT® Kal Thy vy Tob
adeAgos, orevaéas karwbev 6 mpeoBurns Kal TL

Kal emdaxpvoas, “exetvos” edn ‘“‘TéOvynke.’’
ce ~ ” ce ~ / » Ss
TOS KAL Tia Oavarov ; be@ reOvn Kev elev"

“ameBn yap movnpos kat é&dbdAns Kal TO Kkepddawov
AnoTHs, Kat viv avTl THs exkAnatas TO Opos KaT-
ctAnge pe?” Spotov oTpaTLWTiKoDd. KaTappn€djLevos
TV eobijra. re) dmdaTohos Kal pera peya ns ot-
poyas mAnEdrevos tiv Kedpadny, ““Kadov ye edn

“ dvAaka Ths TAdEAGod puxfs Kat é)umov: aad’ ¢ immos
7707 [LOL Taper Kal nyeuwv yevecbw jot as
THIS 6600. Aavver, womrep cixev, adrobev a7r0
Tis exxAnoias. €AOdv 5é els TO Ywpiov bro Tis

1 Xpiords Eusebius. ocwrp Ms.

360

THE RICH MAN’S SALVATION

more violently because of his great nature down
towards the pit. Having quite given up hope
of salvation in God he no longer meditated any
slight offence, but, seeing he was lost once and
for all, decided to do something great and to suffer
the same penalty as the rest. So he took these
very men, and organized a robber band, of which
he was a ready chieftain, the most violent, the
most blood-thirsty, the most cruel. Time went by,
and some need having arisen the church again
appeals to John, who, when he had set in order
the matters for the sake of which he had come,
said: “Now, bishop, return us the deposit which
Christ and I together entrusted to your care in
the presence and with the witness of the church
over which you preside.”” The bishop was at first
amazed, thinking he was being falsely accused about
money which he had not received; and he could
neither believe a charge that concerned what he did
not possess nor could he disbelieve John. But when
he said, “ It is the youth and the soul of our brother
that I demand back,’ the old man groaned deeply
and even shed tears. “That man,’ he said “is
dead.”” “How and by what manner of death?”
“He is dead to God” he replied; “for he turned
out a wicked and depraved man, in short a robber,
and now deserting the church he has taken to the
hills in company with a troop of men like himself.”
The apostle, rending his clothes and with a loud
groan striking his head, said: “A fine guardian of
our brother's soul it was that I left! But let a horse
be brought me at once, and let me have someone as
a guide for the way.” Just as he was he rode right
from the very church; and when he came to the

361

CLEMENT OF ALEXANDRIA

mpopvrakns Tv AnoTav daXioKerar, pte devywv
LATE Tapatrovpevos, aAAa Body: “emt tobr’ €Aj-
Avba, emt Tov apxovta tuadv aydyeré pe.’ Os
Téws, Womep wrALoTO, avewevev’ ws 5é mpoaiovTa
eyvwptoe Tov “Iwdvyyy, eis duyijv aidecbels erpd-
TETO. O O€ CdlwKEV ava KpaTos, emtAaBopevos TIS
nALKias THS €avTod, KeKpayws: ““Ti pe devyets,
TéKVOV, TOV oavToU maTépa, TOV yupmVoV, TOV
yépovta; eA€nadv pe, TéKvov, 7 hoPod: Exes ETL
Cwis eAmidas: éyw Xpiot® Adyov Sac0w trép aod:
av dén, Tov cov Odvatov Exav browevO, Ws 6 KUpLOS
TOV UTEP HU@V* UTEep God THY uy avTLdWow TV
eunv. orn, miorevoov, Xpioros pe amréatetAev.”
6 d€ akovoas TpATov €oTn pev KdTw PAr€rwv, eita
eppufe Ta oma, elra Tpéuwv exrAare TUKPH@s. Tpoo-
eAGovra dé tov yépovra mrepiéAaBev, amroAoyovprevos
Tais oiuwyais ws €dvvato Kal Tots Sdxpuor
Bamriloprevos eK SeuTepov, peovny dmoKpUTT wv
TV Sefudy. o de eyYU@pevos, ETOMVULLEVOS ws
adeow avT@ Tapa TOO cwrThpos evpytar, Sedmevos,
yovuTeTa@v, attnv thy SeEvav ws bro THs peTa-
voias Kexabappevyy Katadpiurar, emi tiv exKAnoiav
emavyyaye, Kat daiiAgor pev evyats e€aiTtovpe-
vos, auvexéar Sé€ vynoteiats avvaywrildomevos, TroL-
KiAats d€ oceippor Adywv KateTadwv adbrod THV
yrwopnv, od mpotepov am7nAbev, ws dact, mpi adTov

@ See Hebrews xiii. 17.

>’ See St. Matthew xxvi. 75; St. Luke xxii. 62.

° In the illustration which forms the frontispiece of the
present volume, the artist has represented this scene as a
baptism in the literal sense.

“If we read admoxaréornce (with Barnard) or some

362

THE RICH MAN’S SALVATION

place he is captured by the robbers’ sentry, not
attempting to fly or to expostulate, but shouting,
“T have come for this purpose; bring me to your
leader.” For a time the leader, armed as he was,
awaited them; but when he recognized John ap-
proaching he turned to flight, smitten with shame.
Forgetful of his years John followed after him with
all his strength, crying out: “ Why do you fly from
me, child, from your own father, from this old, un-
armed man? Have pity on me, child, do not fear.
You have still hopes of life, I myself will give
account® to Christ for you. If need be, I will will-
ingly undergo your penalty of death, as the Lord
did for us. I will give my own life in payment for
yours. Stand; believe; Christ has sent me.” On
hearing this he at first stood still, looking down ;
then threw away his weapons; then trembling began
to weep bitterly.2 When the old man had come
near the robber embraced him, making excuse as
best he could by his groans, and being baptized a
second time with his tears,’ hiding his right hand
alone. But the apostle gave his pledge and solemn
assurance that he had found pardon for him from
the Saviour. Kneeling down and praying, and
tenderly kissing the right hand itself as having been
purified by his repentance, he then brought him back
to the church. There he interceded for him with
abundant prayers, helped his struggles by continual
fasting, and by manifold siren-like words laid a
soothing spell upon his mind. Nor did he depart,
as they say, before he had set him over? the church,

similar word, the translation will be ‘‘ restored him to the
church.” But émorfoa is almost certainly right. See
note on text, p. 364.

N 363

961 P.

CLEMENT OF ALEXANDRIA

emoTHoat * TH exkAnaig, bidods péya Tapaoerypwa
peTavolas adn Buvjs. Kal péya yrdpiopa tradvy-
yeveclas, TpdTratov avaotacews PAemromevns.
. . . hardpots yeynbores, vpwodvTes, dvouyvivres
TOUS ovpavous. mpo oe mavTov avros re} owrip
TpoaTravTa defrovpevos, Pars | | Opéyov aGKLOV, dmav-
oTov, odnyav ets Tovs KOATrous TOO TATpOS, els THY
aiwviov CwHv, eis tHv PBactAciay THv odpavar.
muoteveTw TadTa Tis Kat Beod pabyrais Kat ey"
yuntH Gea, mpopytetais, evayyediors, Adoyous d.mro ~
oroAuKots: TOUTOLS oulav Kal TA WTA dmexwv Kal
Ta epya adoxa@v én atris THs €€dd0v To TéAos Kat
Thy emldeEw TOV Soypatwv opeTar. o yap evtadla
Tov ayyedov THs meTavolas Tpoctepmevos ov peTa-
vonoel TOTE, HViKa av KaTaAdimyn TO Tama, ovdE
KaTaLoXUVOnoETAL, TOV OWTHPA TPOOLOVTA [ETA THS
avTob do€ns Kal otparids idwv: od déd:e TO Top:
el S€ Tis atpetrar péevew emeEapaptavwv exaoroTe
emt Tats nodovats Kal THY evtavla Tpugyy Tis
alwriov Cwis mpoTysd Kat 6.ddvT0s Tob TwT pos
adeow amootpéfetar, pte Tov Beov Ere pare TOV
TAobrov pLnTE TO TMpoTecetv aitiaobw, THY de
€avTOo puxny EKOUGLWS dmroAoupevny. T@ OE emt-
BAéovre THY owTnpiay Kal mobobvre Kai peta
avavoelas Kal Bias aitotvtTe mapeEer Thy didn Owiy
Ka0apow Kat Thy atpertov CwHv 6 maTIp 6 ayabos
6 €v tois otpavois. @& bia Tod mados *Inaod
1 émiorijoat Stahlin, from some mss. of Eusebius. Other
MSS, give dmeor7piéev, KaTéoTHOE, amoxarésrnoev, etc. Rufinus

translates: ‘* Nec prius abstitit, quam eum in omnibus
emendatum etiam ecclesiae praeficeret.”

364

THE RICH MAN’S SALVATION

thus affording a great example of sincere repentance
and a great token of regeneration, a trophy of a
resurrection that can be seen.

. with bright faces rejoicing, singing praises,
opening the heavens. And before them all the
Saviour Himself comes to meet him, greeting him
with His right hand, offering shadowless, unceasing
light, leading the way to the Father’s bosom, to the
eternal life, to the kingdom of heaven. In this let
a man trust to the authority of God’s disciples
and of God their surety, to the authority of the
prophecies, gospels and words of the apostles. If he
dwells with these, giving ear to them and practising
their works, he will see at the very moment of his
departure hence the end and proof of the doctrines.
For he who here on earth admits the angel of repen-
tance will not then repent when he leaves the body ;
nor will he be put to shame when he sees the
Saviour approaching with His own glory and heavenly
host. He does not dread the fire. If, however, a man
chooses to remain in his pleasures, sinning time after
time, and values earthly luxury above eternal life,
and turns away from the Saviour when He offers
forgiveness, let him no longer blame either God or
wealth or his previous fall, but his own soul that will
perish voluntarily. But he who looks for salvation
and earnestly desires it and asks for it with im-
portunity and violence ? shall receive the true purifica-
tion and the unchanging life from the good Father
who is in heaven, to whom through His Son Jesus

* About twenty lines here are lost. See Introduction,

p26:
» See St. Luke xi. 8; St. Matthew xi, 12.

365

CLEMENT OF ALEXANDRIA

Xpvarod, TOU Kuptou Covrey Kat veKp@v, Kat dud.
Tob ayiov TVEVLATOS ely doga, TULUM» Kpa7os,
aicdveos peyanerorns Kal viv Kal eis yeveds yeve@v
Kal €is TOUS ai@vas TOV alwvwv. apn.

@ See Romans xiv. 9.

866

THE RICH MAN’S SALVATION

Christ, the Lord of living and dead,* and through
the Holy Spirit be glory, honour, might, and eternal
majesty both now and for all generations and ages
to come. Amen.?

> With this doxology compare 1 Clement of Rome Ixi.

and Ixv. (Loeb Classical Library, Apostolic Fathers, vol. i.
pp. 117 and 121),

867

EXHORTATION TO
ENDURANCE
OR

TO THE NEWLY BAPTIZED

INTRODUCTION

Tue following fragment was discovered by Barnard
in the Escurial Library with the heading “ Precepts
of Clement,’ and was issued by him as an appendix
to his edition of “The Rich Man” (Texts and Studies,
edited by J. Armitage Robinson D.D., vol. v. No. 2).
He conjectured that it might be part of a work
mentioned by Eusebius (H.E. vi. 13) as being
written by Clement of Alexandria and _ entitled
“Exhortation to Endurance, or, To the Newly
Baptized.” Stihlin has accordingly printed it in his
edition of Clement under this title. There can be
little doubt but that Barnard’s conjecture was right,
as the style and thoughts are quite suitable both to
Clement and to the subject. If this is so, we have
a notable addition to our knowledge of Clement as
teacher. Small though the fragment is, it is enough
368

EXHORTATION TO ENDURANCE

to present a clear and beautiful picture of the ideal
of Christian conduct as he understood it; indeed,
it would be hard to find another work which, in the
same short compass, could give advice that so per-
fectly described the good manners, the self-control,
the purity of heart, the strenuous activity, the hopeful
courage and the wide sympathy of the true Christian
gentleman.

The fragment has been translated in full by
J. Patrick in his Clement of Alexandria, pp. 183-185.

869

Stahlin
vol. iii.
p. 221

O IIPOTPEIITIKOX EIS YIIOMONHN
H
TIIPOX TOYS NEQXTI BEBAITTIZMENOY2

KAHMENTOS ITAPATTEAMATA

‘Hovxtav pe Adyous emTnOeve, 7 novxlav de epyots,
waavTws dé ev yrarrn Kal Badiopate: opodpornta
de anopevye mpomrerip* ovUTWs yap 6 vos Siapevet
BeBauos, Kal ody UO THS opodpornros Tapax cons
YEVvopEvos aobevns €oTar Kat Bpaxds mrept Ppdvnow
Kat ckoTewov op@v?: obdé ATTnOHjoETaL LEV yaorpt-
papyias, nT7nOjoerat de emCeovTos bupod," TT) -
Ojoerat de Tov aAAwy maby, ETOULOV avtots
apTraywa TpOKEtpevos. TOV yap, voov del TeV
malay emKpatetv dyqAov emit yovyou Opdvov?
Kab nwevov: agopavra ™mpos Oeov. al oguxoAtas
dvdmAeos €oo Tept oO opyds, pende vwOpos® ev Aoyors,
pnde ev Badicpacw Oxvov TET mpwpevos, va cou
pv0uos ayabos tiv jovxylav KoopA Kat Geddes tH

1 gxorewdv dpav J. A. Robinson. cxorewav épwv Ms.

2 @pdvov Barnard. O@pévov ms.
3 unde vwOpds Barnard. pm dév wOds Ms.

370

EXHORTATION TO
ENDURANCE

OR
TO THE NEWLY BAPTIZED

PRECEPTS OF CLEMENT

CuLTIVATE quietness in word, quietness in deed,
likewise in speech and gait; and avoid impetuous
eagerness. For then the mind will remain steady,
and will not be agitated by your eagerness and so
become weak and of narrow discernment and see
darkly ; nor will it be worsted by gluttony, worsted
by boiling rage, worsted by the other passions, lying
a ready prey to them. For the mind, seated on
high on a quiet throne looking intently towards God,
must control the passions. By no means be swept
away by temper in bursts of anger, nor be sluggish
in speaking, nor all nervousness in movement; so
that your quietness may be adorned by good propor-
tion and your bearing may appear something divine

N 2 371

p. 222

CLEMENT OF ALEXANDRIA

Kal Lepov TO oxXhwa paivnrar. pvdadrrov d€ Kal Tis
drepnpavias Ta ovpBora, oxnLa gage ae Kal
Kedardjyv eEnpuevynv Kat Bhya todd@v afpov Kat
[LeTEW POV.
"H / \ \ > ~ ” » Sump Se
TL GOL POS TOUS ATAVT@VTAS EOTW TA PNULATA,
Kal Tpoonyoptiat yAvicetae: aidas d€ mpos yuvatkas
Kal Br€npa TETPApLLEvOV els hv. AdAer de TEpt-
EOKELLEVWS dmavra, Kal TH pwvh TO XPT oULov
azrodidou, 7H xpeta T@v | AKOVOVTY Ta pbeypa
oes axpe dy* ral e€dxovaTov 7)? Kal pyre
Svapedyov® THV aKOnY TOV TapovTwY v70 OLLLKpo-
TITOS, LLNTE drrepBaAdrov * petlove TH Kpavyi.
dvAdtrov dé Omws pe dev MOTE Aadnons a) per)
Tpoeoketw Kal mpoevonaas’ pydé TmpoxElpws Kal
\ ~ 6 ~ Co i e / A \
petaéd <tav>® tot érépov Adywv tbrdBaddAe Tovs
cavTod": det yap ava® pépos axovew Kal dta-
AéyecOar, xpovw pepilovra Adyov Kal aww
/ \ > A \ > / / \
pavlave dé aopevws, Kal afbovws didacKe, nde
b770 d0dvov moté codiavy amoxpUmTov pos Tovs
ETEpous, [Node pealjnoews adioraco du aid@. v7reuKke
mpeoBurépos i ica Tar pdow’ Tia Oeparrovras Oeod:
KaTapYe oodias Kal apeThs. pundé eptaTiKos Ego
mpos Tovs didrous, nde XAevaorrs Kar avdrav Kal
/
yeAwtotro.ds: pebdos d€ Kal dddrov Kat vBpw
ioyup@s mapaitov: ovv evpnpia a Pepe Kal TOV
bmepjdavov Kal vBprotivy <ws>® mpads Te Kal
peyaddpuyos avip.

Keic@w d€ ool TaVvTa els beov Kal Epya Kal Aoyou,

1 uetpov J. A. Robinson. jérpov ms.
2 av Wilamowitz. 67 Ms. 3% Wilamowitz. ein Ms.
4 Scagdedyov Wilamowitz. diadetvywv Ms.
5 §repBaddov Wilamowitz. vmo8d\d\wv Ms.

372

TO THE NEWLY BAPTIZED

and sacred. Guard also against the signs of arrogance,
a haughty bearing, a lofty head, a dainty and high-
treading footstep.

Let your speech be gentle towards those you meet,
and your greetings kind; be modest towards women,
and let your glance be turned to the ground. Be
thoughtful in all your talk, and give back a useful
answer, adapting the utterance to the hearers’ need,
just so loud that it may be distinctly audible, neither
escaping the ears of the company by reason of feeble-
ness nor going to excess with too much noise. Take
care never to speak what you have not weighed and
pondered beforehand ; nor interject your own words
on the spur of the moment and in the midst of
another’s; for you must listen and converse in turn,
with set times for speech and for silence. Learn
gladly, and teach ungrudgingly ;“ never hide wisdom
from others by reason of a grudging spirit, nor
through false modesty stand aloof from instruction.
Submit to elders just as to fathers.2 Honour God’s
servants. Be first to practise wisdom and virtue.
Do not wrangle with your friends, nor mock at them
and play the buffoon. Firmly renounce falsehood,
guile and insolence. Endure in silence, as a gentle
and high-minded man, the arrogant and insolent.

Let everything you do be done for God, both deeds

« This generous precept finds an echo in Chaucer’s
And gladly wolde he lerne, and gladly teche.
OORT: y Tales, Prologue I. 308.)

®’ Cp. 1 Timothy v. 1. In several places this fragment
reminds us of the Pastoral [pisiles.

6 <7y> inserted by Barnard.
7 gavrod Stihlin. avrod ms.
8 dva Barnard. éva ms. 9 <ws> inserted by Schwartz.

373

CLEMENT OF ALEXANDRIA

Kal TaVvTO dvadpepe Xpiot@ Ta oavTod, Kal TUKV@S
emt Oeov Tpéme THV puxyy, Kal TO vonpLa. emepeide
TH Xpuorod duvdper womrep ev Ayueve TWh TO Dei
pwtt Too owrhpos dvamravepLevov amo mdaons
Nadas TE Kal mpagews. Kal wel TLEpav ToAAdKts
[per ]? pev dvOpesrrots | Kolvov THY ceavToo ppovnow,
Dee b€ € emt metorov ev vuKrt Opmoiws Kal ev TPE pa”
He) yap Umvos GE emUKpaTelTa TONS TOV Tos eov
evy@V TE Kat Dye: Bavatrw yap 6 aKpos Umvos
epaptddos. [€TOXOS Xpiorod a ae Kabioraco < Tob oF
thv Oeiav avyny KataAdptovtos e€ ovpavod: ev-
ppoavyy yap €oTw oo. Sunvekns Kal amavaoTos oO
ploros.

Myée Abe TOV Tis poxfs TOVOV €V evwrxia Kal
TOTOV dvécet, teavov de myo TO owpare TO
xperddoes. Kal [A1) mpoatev emelyou ™pos Tpopas
Tmplw 7) Kal deimvou Toph Kalpos” aptos de éoTw
got TO O€imVvoV, Kal TOL yas TpoceoTwoay Kal TO
eK devOpuv a wpatas tr de ézt THY tpodnv evatabas 4
Kal p17) Avaoowdn yaoTpiapyiav emupaiveny pnde
capKoBopos pnde pidrowos € €00, omroTe pa vooos® TUS
lacw rt TaUTHY dyov. GAN’ avrt T@V ev TOUTOLS
700vev Tas ev Aoyous Betous Kat Upvous etkppoowvas
atpob Th mapa Geod cot Xopnyoupevas ° codgia,
ovpavios Te ael ae dpovtis dvayero mpos ovpavor.

Kai tas zroAAds mept owpaTos dviee juepipvas
teBaponkws éeAriot Tats mpos Oedv, OT Got ye Ta |

1 rodddxis [nev] after nuépay Stahlin: after Gep dé Ms.
2 <rod> inserted by Barnard. 3 i@. Mayor. to Ms.
4 edata0G@s Wilamowitz. doradds Ms.
5 yécos Barnard. yvdcov Ms.
8 xopnyouuévas Stahlin. xopyyounéry Ms.

374

TO THE NEWLY BAPTIZED

and words ; and refer all that is yours to Christ ; and
constantly turn your soul to God; and lean your
thought on the power of Christ, as if in some harbour
by the divine light of the Saviour it were resting
from all talk and action. And often by day com-
municate your thoughts to men, but most of all to
God at night as well as by day ;% for let not much
sleep prevail to keep you from your prayers and
hymns to God, since long sleep is a rival of
death. Show yourself always a partner of Christ
who makes the divine ray shine from heaven ;?
Jet Christ be to you continual and unceasing
oy.
nate not the tension of your soul with feasting
and indulgence in drink, but consider what is needful
to be enough for the body. And do not hasten early
to meals before the time for dinner comes; but let
your dinner be bread, and let earth’s grasses and the
ripe fruits of trees be set before you; and go to your
meal with composure, showing no sign of raging
gluttony. Be not a flesh-eater nor a lover of wine,
when no sickness leads you to this as a cure.° But
in place of the pleasures that are in these, choose
the joys that are in divine words and hymns,’ joys
supplied to you by wisdom from God; and let heavenly
meditation ever lead you upward to heaven.

And give up the many anxious cares about the
body by taking comfort in hopes towards God;
because for you He will provide all necessary things

a Cp. 1 Timothy v. 5.

» This and the previous sentence may allude to Ephesians
v. 14.

¢ Is there an allusion to 1 Timothy v. 23?

4 Cp. Ephesians v. 18, 19.

875

CLEMENT OF ALEXANDRIA

p. 223 dvayKata mapeEet SrapKA Tpodyy Te THv els Cwnpv
Kal KdAvupa owparos KaL Xeyepwvod ixous
dreEnT ype. Tob yap 967) ood Baoitéws yi Te
daca Kal ooa exveTar’ wes pedAy be avtob! T&v
avrod Bepamovreay drrepBaddovrws TrepLeTret Kabdzrep
tepa Kal vaovs avTod. dia O7) TovTO pnde vooous
brrepBadAovaas beduIe pnoe ynpws epodov xpovep
TpocsoKwpLevou" TravoETaL yap Kal vooos, OTav
orAopiyw mpobécer TOU Lev Tas avrob evrodds.

Tatra etdars Kal 77pos vocous ioxupav KaTa-
oxevale Thy Wvy7y, <d0dponoov WOTTEp Tus av7p ev
oTadlois apioTos dr penre Th Ouvdper TOUS movous
dpioracbac. poe bro Avans Tdvv melov THY
puyny, elTe vdcos ETTLKELEV Bapuver elte GAAo Te
oupTimreL Ovoxepes, add yevvaios avOiora tots
Tmovols TO vonpLa., xdpiras avdyov Oe@ Kat ev p€oors
TOIs €mLTOVOLs TPAyLacL ATE oy copistepd te dv-
Opwtrwv dpovodvrt Kal aTrep ov OuvaTov a. padov
avOpesrrous evpetv. eAder de Kakoupevous,,” Kat TH
Tapa Too Geo Bow Gevav en avOpcrrous airov
emUWEVOEL yep aitobvTt TH pilw TH xapu, Kal Tots
KAaKOUpLEVOLs 3 émuKkouplav mapeeet, THY AVTOD Ovvapy
yveopysov avOpuwrrots kaborava Bovdcpevos, ws av
ets emiyvwow eAGovres emt Oedv aviwow Kal Tis
aiwviov JuaKcapLoTnTos atoAavawow, emrevOay 6
Tod Oeod vids mapayévyntat ayaba Tots idiots azo-
KabioTav.

1 Barnard and Stahlin insert ra cHpara after a’tod,
2 xaxouuévous Stahlin. kadXouuévois Ms,
8 xaxovudvas Stéihlin. xadovuévors Ms.

376

TO THE NEWLY BAPTIZED

in sufficiency, food to support life, covering for the
body, and protection against winter cold. For to
your King belongs the whole earth and all that is pro-
duced from it;* and God treats the bodily parts of
His servants with exceeding care, as if they were His,
like His own shrines and temples.’ On this account
do not dread severe diseases, nor the approach of
old age, which must be expected in time; for even
disease will come to an end, when with whole-hearted
purpose we do His commandments.

Knowing this, make your soul strong even in face
of diseases; be of good courage, like a man in the
arena, bravest to submit to his toils with strength
unmoved. Be not utterly crushed in soul by grief,
whether disease lies heavily upon you, or any other
hardship befalls, but nobly confront toils with your
understanding, even in the midst of your struggles
rendering thanks to God; since His thoughts are
wiser than men’s, and such as it is not easy nor pos-
sible for men to find out. Pity those who are in
distress, and ask for men the help that comes from
God; for God will grant grace to His friend when
he asks, and will provide succour for those in distress,
wishing to make His power known to men,’ in the
hope that, when they have come to full knowledge,
they may return to God, and may enjoy eternal
blessedness when thé Son of God shall appear and
restore good things to His own.

] Cp:-Psalm xxix Ee

* Cp. 1 Corinthians vi. 15 and 19,
¢ Cp. Romans ix. 22.

377

APPENDIX ON THE GREEK
MYSTERIES

Meaning of the Term “ Mysteries.’—The term is
applied to certain religious rites, the details and
meaning of which are kept secret from all except
those who have been formally initiated. Mvorypuov
is derived from pve.v, to close the lips (ep. mute,
mutter), and thus the idea of secrecy is contained in
the word itself. Clement suggests three derivations
different from this,' but they are plainly no more
than random guesses. Rites analogous to the Greek
Mysteries are found among primitive peoples all over
the world. In Greece, however, the Mysteries
reached a high degree of development, and proved
themselves able for many centuries to provide some
satisfaction to the cravings of men for communion
with the divine.

Origin of the Mysteries.—The Mysteries are gener-
ally connected with the gods called chthonic, i.e. earth
divinities, whose worship goes back to a time before
the arrival of the anthropomorphic gods of Greece.
M. Foucart holds that the Eleusinian Mysteries were

i See p.31.
379

CLEMENT OF ALEXANDRIA

imported from Egypt,! and that Demeter is the same
as the Egyptian Isis. But while it is possible, we
may even say probable, that the intercourse which
existed between Egypt and Greece from the earliest
times helped to shape the ideas of the Mysteries,
most authorities believe that at Eleusis, as elsewhere,
an ancient nature-worship, with magical rites designed
to secure the fertility of the soil, was the source from
which later developments sprang. When Greece
was overrun by warlike tribes from the north, the
inhabitants of the plain of Eleusis kept secret, we may
suppose, these rites upon which so much depended,
entrusting the performance of them to certain
priestly families? who were careful to preserve the
old ceremonies unaltered. By degrees, as the
prestige of these Mysteries grew, other ceremonies
were added, and legends, symbolic explanations, and
religious teaching about the future life gradually
gathered round the primitive institution.

The Mysteries in Classical Times——The Mysteries
of Eleusis overshadowed all others in importance
during the classical period, a fact partly due, no

1 P, Foucart, Les Mystéres d’ Eleusis, chs, i.-v. Clement
mentions the tradition that Melampus brought the Mysteries
of Demeter from Egypt (p. 33). :

2 These families, the Eumolpidae and the Heralds, are
mentioned on p. 41. It is sometimes thought that the
Heralds were an Athenian family who were given a share
in the management of the Mysteries when Eleusis became
part of the Athenian state. On the other hand, they are
often closely coupled with the Eumolpidae, and Clement
(p. 40) seems to include both when he speaks of 76 iepopay-
rikov . . . yévos. This use of the singular noun also occurs
in a phrase (rd yévos 7d Kypixwv kal Evyodmdayv) quoted from
an inscription by Farnell, Cults of the Greek States, vol. iii
p. 163.

380

APPENDIX

doubt, to the connexion of Eleusis with Athens.
The chief deities concerned in them were Demeter,
her daughter Core (i.e. the Maiden) or Persephone,
and Pluto or Hades. The first two are an older and
a younger form of the earth-mother, the great
goddess who under various names and titles (Rhea,
Cybele, etc.) was worshipped from very early days in
all the lands bordering on the eastern Mediterranean!
Pluto is the god of the underworld, the giver of
wealth (in the form of fruits of the earth), as his
name, connected with ploutos, wealth, implies. By
the seventh century s.c. the ancient ritual had given
rise, under the influence of the Greek spirit, to the
legend embodied in the Homeric Hymn to Demeter.
Persephone, while gathering flowers, is seized by
Pluto and carried down to the underworld. Demeter
is in deep distress at the loss of her daughter, and
wanders everywhere to seek her.? Failing to find
her, she refuses to help the corn to grow, and man-
kind is in danger of perishing, when Zeus prevails
upon Pluto to restore the maiden to the upper world
for eight months of each year. The growth of the
corn, so plainly pictured here, seems to have been
the chief original concern of the rites, though there
were doubtless other elements in them with which
the poet did not deal.

About the sixth century B.c. another deity was
introduced into the Mysteries, viz. Iacchus,? who is
a form of Dionysus. Under yet another form, that

* Thus Demeter is the mother of Zeus (p. 353; cp.
Arnobius, Adv. Nationes v. 20), instead of his sister as in
the later Greek mythology.

2 The legend is alluded to by Clement ; see pp. 31 and 37.

3 See p. 47.

381

CLEMENT OF ALEXANDRIA

of Zagreus, Dionysus was worshipped by the Orphics,
whose teaching dealt with the soul’s destiny in the
future life. Though we know little of the actual
course of events, it is likely that the deepening of
religious thought in Greece in the sixth century, of
which Orphism was one sign, had its effect at Eleusis.
The legend of the rending of Dionysus is told by
Clement,! who omits, however, to say that from the
head, preserved by Athena, a fresh Dionysus was
born. The story is, in fact, one of death and resur-
rection, akin to those of Osiris in Egypt and Attis
in Phrygia ;? and in spite of its details, repulsive as
they are to us, it probably served as a basis for
teaching on the subject of human immortality.

The events of the Eleusinian festivals were briefly
as follows :—

A ceremony called the Lesser Mysteries was cele-
brated at Agra? on the Ilissus, close to Athens, in
February each year. This was regarded as a prepara-
tion for the more important rites of Eleusis. A
late author says that the Agra festival consisted of
“a representation of the things that happened to
Dionysus.” 4

The Greater Mysteries began on the 13th day
of the month Boedromion (corresponding to our
September), when Athenian youths went in _pro-
cession to Eleusis and brought back the “sacred
objects” (ra tepd). These tepa were perhaps the

1 See pp. 37-39.

* Clement mentions (p. 41) that some identified Dionysus
with Attis. SSee p. 7

* Stephanus Byz., quoted in A. B. Cook, Zeus, i. 692,
and in Farnell, op. cit. vol. iii. p. 352. The Mysteries held

at Halimus in Attica (p. 71) were also concerned with
Dionysus ; see Arnobius, Adv. Nationes v. 28.

382

APPENDIX

playthings of Dionysus mentioned by Clement.!
They were enclosed in chests? and carefully guarded
from sight. Their resting- place while in Athens
was the temple of Demeter and Core, called the
Eleusinium.2 On the 15th a gathering was held of
candidates for initiation, at which a herald proclaimed
the conditions—that no criminal or barbarian could
be admitted. Certain instruction was then given by
officials called mystagogues (i.e. introducers or guides)
as to the various acts and formulas,‘ a knowledge of
which was necessary in the course of the initiation ;
and to this may have been added a symbolic ex-
planation of the tepé and of the dramatic scenes
represented in the Mysteries. There were also some
fasts and abstinences to be observed. Strict secrecy
was enjoined on all. On the following day the cry
“To the sea, mystae’’ (4Aade ptorar) was raised, and
the candidates underwent a ceremonial purification
by bathing in the sea at Phalerum, and by offering
a pig to the goddesses.

The return journey to Eleusis took place on the
19th. Besides the tepd there was carried a statue
of Iacchus, to whom hymns were sung along the
road.5> The next four days were occupied with the
Mysteries proper. The site of the Hall of Initiation
(reAeotHpiov) has been found and examined. The

1 Pp. 37-39. Foucart (op. cit. pp. 408-12) denies that
Clement is here speaking of the Eleusinian Mysteries. He
thinks that the most important of the iep4 was an archaic
wooden image of Demeter.

2 These ‘‘mystic chests” are mentioned on pp. 41, 43
and 45.

* Clement (p. 99) describes this temple as being ‘‘ under
the Acropolis.” 4 See p. 43.

5 Aristophanes, Frogs 325 ff.

383

CLEMENT OF ALEXANDRIA

Hall was large and capable of seating about three
thousand people. There is no trace of secret
passages, or of any arrangement for producing
startling scenic effects. ‘The roof, or perhaps a second
story,| was supported by many columns; and there
was a lantern (oraiov) above the shrine (avaxtopov)
of Demeter.

There are many references to the Mysteries in
ancient writers, but they are for the most part vague
and general. Only the Christian Fathers profess to
give details, and even they do not attempt a complete
description, but select those parts which will help
their attack on the old religion. The following list
will give some idea of the ceremonies, though we
cannot be sure of the order in which they took place.

(i.) Solemn sacrifice to Demeter and Core.

(ii.) Ritual acts to be performed and a formula to
be said.2 Included in the acts was the
drinking of a draught similar to that which
Demeter had drunk when wandering in
search of Core.

(iii.) A journey representing the progress of the
soul after death through the lower regions
to the abode of the blessed. After much
wandering in darkness amid scenes of terror

1 Plutarch (Pericles 13) speaks of the ‘‘ upper columns”
as distinct from those on the ground.

2 See p. 43.

3 There may also have been the sacramental eating of a
cake from the chest, if the emendation éyyeveduevos (p. 42,
n. >) is right. But this is by no means certain. Arnobius
(Adv. Nationes v. 26), who seems to follow Clement in this
passage, leaves out the expression, which may mean that he
read épyacduevos and could not understand it. Probably

some ritual action with the contents, whatever they were,
of the chest is purposely concealed under a vague word.

384

APPENDIX

the initiate was suddenly introduced into
brilliant light.!

(iv.) An exposition of the ‘epa, or sacred objects, by
the hierophant, who derives his name (6 tepa
daivwv) from this office.

(v.) Dramatic representations of the Rape of Core,
the sorrowful wandering of Demeter, and
the finding of Core.”

(vi.) The exposition of an ear of corn, a symbol of

-biDemeters4

(vii.) Representation of a marriage between Zeus
and Demeter,‘ and the announcement that
Demeter (under her name Brimo) has borne
a son Brimos.°

(viii.) Magical cries uttered by the initiates, e.g. ve,
kve (rain! conceive !),6 and a ceremony con-
sisting of the pouring of water from two Jars
on to the earth.’ This was evidently an
ancient fertility charm.

It is probable that a pilgrimage was also made to

the sacred places round Eleusis visited by Demeter
in her wanderings. It may have been on this journey,
when the well called Callichorus® was reached, that

1 Clement’s language on p. 257 alludes to this.

2 See p. 31. There seems also to have been a torchlight
search for Core, in which the initiates joined.

3 Hippolytus, Ref. om. haer. v. 8.

4 The complete evidence for this can be found in Foucart,
op. cit. pp. 475 ff. Not all authorities admit, however, that
this ceremony formed part of the Eleusinian Mysteries.
But there must have been something to account for the
language of Clement on pp. 45-47, and the sacred marriage,
of which other Christian writers speak in definite terms,
would account for it.

5 Hippolytus, op. cit. v. 8. ae Re

7 Athenaeus, p. 496 a. 8 Pausanias i. 38. 6.

385

CLEMENT OF ALEXANDRIA

the initiates were forbidden to make any signs of
grief! As arule they were required to imitate the
goddess, and this prohibition is singular.

There were two grades of initiates at Eleusis.
The story of Zeus and Demeter, together with the
exposition of the ear of corn, seems to have been
revealed only to the highest grade, the epoptae (i.e.
those admitted to a vision of the sacred things; from
eroTTEvELy).

The Eleusinian Mysteries were held in high
repute for many centuries, and ancient writers (if
we exclude the Christian Fathers) speak frequently
of the good effect they produced on those who were
initiated.2, The annual death and rebirth of nature,
expressed in various mythological forms such as the
rape of Core and the rending and rebirth of Dionysus,
was made to point to a future life for man. By the
actual initiation, a bond was created between the two
goddesses and their worshippers, which assured the
latter of divine protection on earth and beyond the
grave. If the child of the sacred marriage was
Plutus (wealth),? then the union of the deities would
symbolize the blessings they together brought to
mankind. But we need not suppose that the ancients
inquired so curiously as we do into the exact mean-
ing of their holy rites. They were for the most part
content to observe in all simplicity old customs that
came to them with divine sanction, and upon the
due performance of which they believed so much
depended, both of social well-being and of the soul’s
future destiny.

It should be noticed that, so far as Eleusis is con-

1 See p. 41. 2 e.g. Cicero, De legibus ii. 36.

3 Foucart, op. cit. ,p. 479.
386

APPENDIX

cerned, Clement, in spite of his vehement language,
makes no charge of immoral practices. He considers
the legends to be absurd and repulsive; while the
sacred objects and the marriage of Zeus and Demeter
seem to him indecent. But what he attacks is
chiefly the interpretation he puts upon these things,
an interpretation, we must admit, that is not
altogether unreasonable. The worst item in his
indictment—the story of Baubo—comes, as he frankly
says, from the Orphic poems.1. The Hymn to Demeter
gives a different account of Demeter drinking the
draught—she is persuaded to do so by the harmless
pleasantry of a servant maid.2 This was no doubt
the official account at Eleusis.

Many other mysteries existed in classical times,
notably the Phrygian, the Samothracian, and those
that were celebrated at Andania in Messenia. None
of them enjoyed such widespread fame as_ those
of Eleusis. There was, of course, a certain broad
resemblance between all mysteries, and the Eleusinian
may be taken as the highest instance of this type of
religious worship.

Mysteries in the Hellenistic Age.—After the con-
quests of Alexander, the popularity of mystery cults
increased, reaching its height towards the end of the
second century a.p. Thus Clement was making his
attack upon them at a critical time, when they were
in full vigour and serious rivals of Christianity.
Most, if not all, of those he mentions were doubtless
of ancient origin, but there had been much cross
influence at work. Clement speaks of mysteries
associated with Aphrodite, Deo or Demeter, Attis

1 See p. 43.
2 Hymn to Demeter 202 ff.
387

CLEMENT OF ALEXANDRIA

and Cybele, the Corybantes, the Cabeiri, Dionysus,
Zeus Sabazius and Ge Themis. He also tells us that
the mysteries of Attis and Cybele were similar to
those of Zeus Sabazius and Demeter.! Both of these
had their home in Phrygia. The legend of Zeus
consorting with Demeter under the form of a bull,
and then again with Persephone under the form of a
snake, is common to Phrygia and Eleusis.2. But the
cult seems to have been differently worked out, if
we may judge by the two formulas that Clement
has left us. In Phrygia the worshipper underwent
a mystical marriage with the god, who was repre-
sented by his proper symbol, a serpent.? At Eleusis
the marriage was between the two deities. We
may suspect that the omission of repulsive elements,
and the general refinement and idealization of the
legends, was carried further at Eleusis than else-
where.

The Mysteries and Christianity.—Two questions
may be asked, and briefly answered, here. (i.) Was
Clement’s attack on the Mysteries justified? (ii.)
What influence did the Mysteries have on Christianity ?

(i.) Rites which were held in respect by men like
Sophocles and Cicero cannot have been merely the
mass of stupidity and immorality that Clement might
at first sight lead us to suppose. He makes no

1 See p. 35.

* This seems to be Clement’s meaning ; see pp. 35-37.

3 See the sign on p. 35, ‘‘the god over the breast.”
According to this, the worshipper must have assumed the
character of a feminine consort of the god. But the formula
‘**I stole into the bridal chamber” suggests a mystical
union with the goddess, in which the worshipper must have
been considered as masculine. The difficulty is dealt with
by A. B. Cook, Zeus, i. 392 ff.

388

APPENDIX

attempt to describe the Mysteries fully, nor does he
give them credit for any good they contained. Yet
it can hardly be doubted that he was on the whole
right. What angers him is not so much the general
ideas and teaching of the Mysteries (with much of
which he certainly must have been in sympathy) as
the symbols displayed in them—the childish play-
things, the phalloi, the representation of sacred
marriages, etc. ‘These things had their origin in a
rude society, where they were natural enough. But
a time comes when a civilized people ought no longer
to be content with the relics, however venerable, of
a past age, when in fact such relics suggest quite
different thoughts from those associated with them
in the beginning, and when they have as a conse-
quence to be continually explained afresh in order
to meet moral or intellectual objections. The
Greeks of the second century a.p. were no longer
an unsophisticated people, and the ritual of the
Mysteries was not an adequate expression of their
highest religious ideas.

(ii.) Much has been written on this question and
widely different views are held. Christianity was
preached by St. Paul to people who were well
acquainted with the terminology of the Mysteries,
and probably in many cases with the rites themselves.
St. Paul uses words like rédeos and proriprov,}
adapting them without difficulty to Christian teaching.
Clement goes so far as to describe the whole Christian
scheme of salvation in mystery language.2 The
bitter hostility of the Church towards the Mysteries
would forbid any direct or conscious borrowing ; but

1 ¢.g. 1 Corinthians ii. 6, 7; xv. 51.
2 See pp. 255-57.
389

CLEMENT OF ALEXANDRIA

when words are taken, ideas are apt to come with
them. It is not without significance that the word
“ mysteries’? was afterwards used to describe the
Christian sacraments, and above all the rite of Holy
Communion. Moreover, both Christianity and the
mystery religions were aiming at the same end:
both promised “salvation” to their adherents.
Christianity had a far truer idea than the Mysteries
of what salvation meant, and this is one reason why
it survived while the Mysteries died. But since
both had to deal with the same human hopes and
fears, the same problems of sin, purification, death
and immortality, it would be surprising if the one
owed nothing at all to the other. A comparison of
the Synoptic Gospels with the developed theology
of the fourth and fifth centuries will make it plain
that, while Christianity had from the first its own
distinctive character, which it never lost, it did not
refuse the help of any elements in current thought
and practice by means of which its message could
be presented in a clearer or more acceptable form.

390

INDEX OF PROPER NAMES

References in italics are to be found in the notes or the Appendix.

References marked with an asterisk (*) are commented on in the notes

ApperA, 149, 292

Academia, a spot close to
Athens, where Plato and
his followers taught, 97

Acragas, 49, 55, 145

Acrisius, a hero of Larisa,
99

Actium, promontory of, 87

Admetus, 75

Adonis, 49, 71

Aeacus, 71

Aeolic dialect, 65

Aether, 57

Aethlius, 103

Aethusa, 67

Agamemnon, 81

Agra, a suburb of Athens,
where the Lesser Mys-
teries were celebrated,
71, 382%

Alastors, avenging deities,
53

Alcibiades, 29, 123

Alcmaeon, of Croton (about
500 B.c.), an early Greek

physician and _philoso-
pher, 149

Aleman, lyric poet ofSparta,
7th century B.c., 65

Alcmene, 67, 85

Alcyone, 65

Alcyone, wife of Ceyx, 123

Alexander the Great, 123,
125, 211, 387

Alexandria, 109, 121, 358-9

Alexarchus, 123

Alope, 65

Amazons, 121

Ammon, Egyptian god,
equated with Zeus, 59,
123

Amphiaraus, 29

Amphilochus, 29

Amphion, 3*

Amphitrite, 65, 105

Amyetus, 221*

Amymone, 65

Anaxagoras, Greek philo-
sopher, 500-428 B.c., 149,
152*, 293*

391

INDEX OF PROPER NAMES

Anaximander, early Greek
philosopher,610-547 B.c.,
149

Anaximenes, early Greek
philosopher, about 550
B.c., 145

Anchises, 71

Andocides, Athenian orator,
about 415 B.c., 221*

Androcrates, a Plataean
hero, 87

Androgeos, son of Minos
king of Crete, 87*

Anius, a hero of Delos, 87

Anticleides, Athenian
author, after the time of
Alexander, 93

Antinoopolis, 111*

Antinous, 111*

Antiochus, Greek historian,
5th century B.c., 99

Antiochus of Cyzicus, 119

Antisthenes, founder of the
Cynic school of philo-
sophy, 159, 169

Antoninus Liberalis, Greek
grammarian, about 150
A.D., 84

Apellas, 105

Apelles, Greek painter,
about 320 B.c., 141, 213

Aphrodite, 33, 63, 69, 71,
75, 88, 97, 101, 123, 131,
137, 171, 387; Anaitis,
149; Argynnis, 81; statue
at Cnidus, 121, 131

Apis, Egyptian bull god,
85*, 111, 119

Apocalypse of Elijah, 207

392

Apocalypse of Peter, 182

Apollo, 3, 29, 39, 59, 67,
75, 81, 89, 95, 97, 99,
105, 121, 171; of Actium,
87; of Delos, 99 ; Smin-
theus, 87; of the ways,
115

Apollodorus, Athenian
writer, about 140 B.c.,
31, 61, 98, 133

Apollonia, 145

Arabians, 101

Aratus, poet, flourished in
Macedoniaabout 270 B.c.,
165, 245

Arcadia and Arcadians, 15,
57, 59

Archelaus, Athenian philo-
sopher, about 450 B.c.,
149

Archemorus, 71

Ares, 59, 71, 75, 103, 145,
ik viper

Argos and Argives, 83, 107,
121, 233

Argus, sculptor, 105

Arion, Greek poet and
musician, about 600 B.c.,
9%

Aristomenes, Messenian
king, 7th century B.c., 91

Aristophanes, 153, 383

Aristotle, 59, 150, 151, 209

AristusofSalamisin Cyprus,
wrote a history of Alex-
ander the Great, 123

Arnobius, Latin Christian
Apologist, about 310 A.D.,
98, 881, 382, 384

INDEX OF PROPER NAMES

Arretophoria, an Athenian
festival of Demeter and
Persephone, 37

Arsinoé, 67

Artaxerxes, 149

Artemis, 81, 83, 89, 95, 105;
Taurian, 93; temple at
Delos, 99; temple at
Magnesia, 99 ; temple at
Ephesus, 113, 121; statue
in Icarus, 103; statue at
Sicyon, 107

Asclepius, 55, 59, 61, 119

Ascra, 89

Assyrians, 159

Astrabacus, a
monian hero, 87

Athena, 39, 57, 59, 75, 77,
99, 103, 105, 107, 119,
125, 127, 171, 213, 382

Athenaeus, 80, 81, 96, 104,
123, 12h, 885

Lacedae-

Athenagoras, Christian
Apologist, 2nd century
ae D805 LGD

Athenians, 41, 43, 53, 83,
87, 98, 97, 105, 125, 233

Athenodorus, 109

Athens, 41, 53, 71, 99, 103,
107, 121, 123, 125, 149,
239

Attica, 41

Attis, a Phrygian god, con-
sort of Cybele in the
Phrygian mysteries, 35,
41, 49, 168, 382, 387

Augustine, St., 102

Avengers, The (Erinyes),
58, 108, 221

Averters of evil, The (Apo-
tropaei), 93

Baxsyton and Babylonians,
149, 159, 211

Bacchants, 31, 37, 45

Bacchus and Bacchic rites.
See Dionysus

Bactrians, 149

Barnabas, Epistle of, 232,
287

Bassareus, title of Dionysus,
45

Baton, 124

Baubo, 41, 48, 387

Berosus, Babylonian _his-
torian, about 250 B.c.,
147

Bion of Borysthenes, philo-
sopher, about 250 B.c.,
129

Blistiche, mistress of Pto-
lemy Philadelphus, 109
Brimo, title of Demeter,

35, 385
Bryaxis, Athenian sculptor,
about 350 B.c., 105
Bryaxis, sculptor, 109

Caserrti, gods of the Samo-
thracian mysteries, 39,
41, 388

Callimachus, Alexandrine
grammarian and _ poet,
about 260 B.c., 61, 79,
S1

Callistagoras, hero of Tenos,

Calés, sculptor, 105
393

INDEX OF PROPER NAMES

Cambyses, 119

Canobus, 109

Capio, 7

Carians, 61

Castalia, sacred spring on
Mount Parnassus, 27

Cecrops, legendary first
king of Athens and
founder of the Athenian
State, 99

Celeus, 99

Ceryces. See Heralds

Ceyx, son of Aeolus, 123

Chalcedon, 149

Charmus, 97

Charybdis, 251

Cheiron, 93

Chione, 65

Chios, 149, 211

Chrysippus, son of Pelops,
69

Chrysis, priestess at Argos,
121*

Cicero, 57, 58, 116, 119,
120, 143, 146, 261, 888

Cimmerians, 195*

Cinyras, ancient ruler of
Cyprus, 33, 71, 101

Cirrhaean tripod, at Cirrha,
a port close to Delphi, 27

Cithaeron, mountain range
between Attica and
Boeotia, 5, 7, 255

Clarian oracle, of Apollo,
29

Clazomenae, 80, 149, 292

Cleanthes, Stoic philoso-
pher, about 250 B.c., 161-
163

394

Clement of Rome, Epistle of,
3567

Cleochus, 99

Cletor, 85

Cnidus, 121, 133

Colophon, 27

Condylea, in Arcadia, 81*

Corybantes, attendants of
the Phrygian goddess
Cybele, 35, 39, 41, 388

Coryphasia, title of Athena,
57

Crates, 293*

Cratina, mistress of Praxi-
teles, 121

Crete and Cretans, 57, 59,
79," on

Cronus, 57, 63

Croton, 149

Curetes, attendants of the
infant Zeus or Dionysus,
37

Cybele, Phrygian goddess
(The. Great Mother), 31,
35, 45, 47, 49, 169,
388

Cyclaeus, a Plataean hero,
87

Cynopolis, 85

Cynosarges, 125

Cynosuris, 63

Cyprian poems, The, 63*

Cyprus, 33, 49, 83, 131,
133

Cyrbas, Cretan father of
Apollo, 59

Cyrus, 95, 97

Cythnians, 87

Cyzicus, 47, 119

INDEX OF PROPER NAMES

Darpauus, 133

Daeira, wifeof Eumolpus, 99

Damascus, 149

Daphne, 67

Dardanus, 31

Darius, 119, 149

Delos and Delians, 87, 99

Delphi (or Pytho), seat of
the oracle of Apollo, 3,5

Demaratus, 93

Demeter, 31, 33, 35, 41,
43; )45;.88, 71, 75, 89,
131, 141, 380-8

Demetrius, historian, 105

Demetrius Poliorcetes, king
of Macedonia about 300
B.c., 125

Democrates, a
hero, 87

Democritus, Greek philo-
sopher, about 430 B.c.,
149;* Foi, ,°155=73.' 203;
293*

Demophon, 105

Demosthenes, 124, 189

Derceto, a Syrian goddess,
86*

Diagoras of Melos, called
the ‘“ Atheist’: Greek
philosopher, about 425
B.c., 49

Dicaearchus, philosopher
and historian, about 300
B.C., 63

Didymaean oracle (of
Apollo) at Didyma near
Miletus, 29

Didymaeum, temple of
Apollo near Miletus, 99

Plataean

Didymus, grammarian, Ist
century B.c., 59

Dinon, 147

Diodorus, 86, 221

Diogenes, historian, 147

Diogenes, of Apollonia,
philosopher, 5th century
B.c., 145

Diomedes, 75, 105

Dionysius, 105

Dionysius, the younger,
tyrant of Syracuse, 117

Dionysus, 4, 31, 387, 39, 41,
45, 53, (3583, 935) 1075
121, 123, 131, 171, 254-
255, 381-2, 386

Diopetes, ‘‘ heaven - sent”
image of Pallas Athena,
105

Dioscuri. See Twin Brothers

Dipoenus, sculptor, 6th
century B.c., 107

Dodona, in Epirus : oracle
of Zeus, 26, 27

Domitian, emperor, 356

Dorian mode, 7*, 13

Dorotheus, 93

Dosidas, or Dosiades, 93

Dysaules, 41

Ecpatana, 149
EKétion, reputed founder of
Samothracian mysteries,
31
Egypt and Egyptians, 17,
39, 33, 49, 57, 66, 83,
85, 107, 109, 11%, 7113,
147, 159, 380
Elea, a Greek colony in
395

INDEX OF PROPER NAMES

south Italy, birthplace of
the philosophers Parme-
nides and Zeno, called
Eleatics, 145

Elephantine, 85

Eleusinium, temple of
Demeter at Athens, 99,
383

Eleusis and the Eleusinian
mysteries, 31, 34, 41, 43,
46, 99, 379-88

Eleutherae, 120%

Elijah, 21, 23

Elis and Eleans, 81, 87

Empedocles, Greek philo-
sopher, about 490 B.c.,
55, 145

Endymion, 69

Enyo, 221

Eos, 69

Ephesus, 45, 105,145, 357-9

Epicharmus, 59

Epicurus, founder of the
Epicurean school of philo-
sophy, about 300 B.c.,
151

Epimenides, 53

Erechtheus and Erechthei-
dae, 43*, 93

Eresus, 151

Erichthonius, 99

Erinyes. See Avengers

Eros, 97

Ethiopians, 77

Eubouleus, 37, 41

Eudoxus, geographer, about
130 B.c., 147

Euhemerus, Greek philo-
sopher (end of 4th century

396

B.c.), who taught that the
gods were deified kings
and heroes, a theory after-
wards knownas Euhemer-
ism, 49

Eumenides, 53, 103*

Eumolpidae, 41*, 380*

Eumolpus, 41, 99

Eunomus, 3, 5, 7

Euphorion, 87

Euripides, 3, 51, 61, 93,
108, 155, 165, 171-8,
219, 255

Eurymedusa, 85

Eurystheus, 49

Eve, 19, 30*, 31

Fates, The, 221
Fortuna, Roman goddess,
115

GALINTHIAS, 85*

Ganymedes, 69, 78, 111

Ge Themis, 45*

Greece, 33, 41, 49, 109, 239

Greeks, 31, 43, 83, 111,
147, 159, 253, 257

Hanes, or Pluto, god of the
under world, 37, 73, 77,
89, 107, 381

Hadrian, emperor, 111

Halimus, a district near
Athens, where mysteries
of Dionysus were held,
71, 382*

Halys, river, 95

Hebrews, 21, 159, 189

Helen of Troy, 75, 171

INDEX OF PROPER NAMES

Helicon, mountain range in
Boeotia, sacred to Apollo
and the Muses, 5, 7

Helius, 77

Hephaestus, 39, 57, 59, 61,
(eye ein eral gl

Hera, 70, 77, 85, 103, 105,
123

Heracleides of Pontus, 4th
century B.c., 87, 151

Heracleitus, Ephesian philo-
sopher, about 515 B.c. ,45,
73, 118-5, 145, 147, 152,
203, 241

Heracleopolis, 85

Heracles, 49, 55, 63, 67,
69, 75, 77, 81, 83, 86,
89, 107, 181, 139, 171

Heralds,anAthenian family,
41*, 380%

Hermes, 59, 115, 123, 125,
221*

Herodotus, 14, 48, 57, 66,
8h, 86, 92, 96, 97, 119
Hesiod, 33, 53, 67, 89, 96,
165, 199, 211, 223, 253

Hicesius, 147

Hieronymus, 63

Hippasus, Pythagorean phi-
losopher, 145

Hippo, philosopher, 49, 125,
127

Hippolytus, Christian writer,
2nd century A.D., 385

Hippothoé, 65

Homer, 7, 22, 39, 43, 53,
59, GL,, 635, 67,069,275,
Vi) B05 89; 95, 401, 177,
127, 128, 129, 131, 135,

137, 138, 171, 183, 191,
201, 211, 219, 227, 235,
239, 241, 245, 253, 257,
284

Hyacinthus, 69

Hylas, 69

Hyperboreans, 60, 99

Hyperoche, 99

Hypsipyle, 67

Iaccuus, name of the infant
Dionysus, 43, 47, 141,
381

lasion, 71

Ilium, or Troy, 75, 105

Immaradus, Athenian hero,
99

Indians, 53

Ino, 131

Ionia, 239

Irenaeus, 239, 347

Isidorus, 109

Isis, 113, 350

Isthmian games, 71

Ithome, a mountain in
Messenia, 91

JUSTIN MARTYR, 67, 162,
165, 169, 239, 345, 352

KAABA, The, sacred stone at
Mecca, 101

LacEDAEMONIANS or Lacon-
ians,,59;, 75, 81; 83,,8i,
91, 233

Laconia, 81

Lamia, 125

Laodice, 99

397

INDEX OF PROPER NAMES

Laomedon, 75

Larissa, 99

Leandrius, 99

Leda, 79, 139

Lemnos, 61

Lenaea, 7*, 73

Lesbians, 65, 93

Leto, 89

Leucippus, 5th-century phi-
losopher, founder of the
atomic system developed
by Democritus, 149, 153

Leucon, a Plataean hero,
87

Leucophryne, 99

Lot’s wife, 225

Lucian, 67

Lycaon, 77

Lycopolis, 85

Lyctians, a Cretan tribe, 98

Lycurgus, 233

Lydian mode, 7*, 13

Lysippus, Greek sculptor,
4th century B.c., 141

Macar, king of Lesbos, 65

Macedonians, 147, 193

Maenads, 255

Magnes, 59

Magnesia, 99

Marius, 93

Marpessa, 67

Maximus of Tyre, 90

Meandrius. See Leandrius

Mecca, The Kaaba at, 101

Medes. See Persians

Megaclo, 65

Melampus, reputed founder
of mysteries, 33

398

Melanippe, 65

Melicertes, 71

Melos, 49

Memphis, 85

Menander, 155, 169, 171

Mendes, 85

Menecrates, 123

Menedemus, a Cythnian
hero, 87

Merops, 97

Messenians, 57, 91

Metapontum, 145

Methymna, 3, 81

Metragyrtes, name for a
priest of the Great
Mother, or Cybele, 48,
169

Metrodorus of Chios, philo-
sopher, about 850 B.c.,
149

Midas, 33

Miletus, 99, 145, 149

Minos, 239

Mithridates, 123

Mnemosyne, 65, 67

Monimus, 93

Moses, 7, 21,:61, 157.3172,
181, 183, 191, 235

Mother, The Great (or,
Mother of the Gods).
See Cybele

Muses, 4, 65, 67

Myrmidon, 55*

Myrsilus of Lesbos, Greek
historical writer, 65

Mysteries, 5, 29-47, 71, 257,
379-90

Myus, reputed founder of
mysteries, 31

INDEX OF PROPER NAMES

Neiwus, 57

Nemean games, 71
Nereis, 69

Nero, emperor, 357
Nicagoras of Zeleia, 123
Nicander, 83, 115
Nicanor, 49

Ninevites, 217

Niobe, 225

Nomius, title of Apollo, 59*
Nyctimus, 77
Nymphodorus, 147

Oceanus, 57

Ochus, 149

Odrysae, a Thracian tribe, 5

Odrysus, 33

Odysseus, 75, 105, 191, 23.4-
5, 258

Oeta, Mt., 63

Olympia, 67, 103

Olympian games, 71

Olympichus, 103

Olympus, Mt., 39, 61

Omphale, 75

Ornytus, 77

Orpheus, 3, 9, 37, 43, 167

Osiris, 49, 109, 111, 382

Ovid, 143

Oxyrhynchus, 85

Pacroius, a small river in
Lydia, famous for the
gold found in its sands,
191

Pallas. See Athena

Pallas, father of Athena, 57

Pan, 97, 1385, 139

Pantarces, 121

Panyasis, 75, 77

Paphos, 101

Paris, son of Priam of Troy,

ass

Parmenides, Greek philo-
sopher, about 460 B.c.,
145

Parnassus, Mt., 39

Pasiphaé, 133

Patara, a city in Lycia, 105

Patmos, Isle of, 357

Patrocles of Thurium, 63

Pausanias, 39, 77, 80, 81,
87, 96, 98, 106, 107, 111,
120, 388

Pedasis, 161

Peleus, 71, 93

Pella in Macedonia, 125

Pella in Thessaly, 93

Pelops, 69, 71, 105

Pentheus, 255*

Peripatetics, 151

Persephone or Core (The
Maiden), 31, 35, 37, 41,
71, 89, 93, 141, 381-7

Persians, 87, 101, 147, 149

Phaéthon, 71

Phalerum, 87, 383

Phanocles, 81

Pheidias, 67, 71, 103, 105,
121, 213

Pherae, 75

Philaenis, 139

Philip of Macedon, 125

Philippides, 97

Philo Iudaeus, 133

Philochorus, 63, 105

Philomedes, title of Aphro-
dite, 33*

399

INDEX OF PROPER NAMES

Philostephanus, 131

Philostratus, 133, 241

Phlius, 120

Phoceans, 93

Phoebus, title of Apollo,
61, 67, 95

Phoenicia, 87

Phoroneus, 97, 233

Phrygian mode, 7*

Phrygians and Phrygia, 15,
31, 33, 35, 53, 71, 75,
387-8

Phryne, 123

Pindar, 61, 213

Pisa, 71

Plataeans, 87

Plato, 51, 52,196, 123,146,
153-5, 187, 15 BY, 159, 1346
212, 214- 5, 229, 241,
245, 261, 263, art ; 284,
285, 321

Pliny, 104

Plutarch, 49, 87, 90, 93,
L07, 125, 144, iy 46, 213,
221, 384

Pluto. See Hades

Polemon, 75, 81,
107

Polycleitus, sculptor, about
430 B.c., 213

Pontus, 109, 123

Poseidippus, 121, 131, 133

Poseidon, 63, 65, 75, 105,
131, 145

Praxiteles, sculptor, about
350 B.c., 121, 141, 213

Priapus, 221

Procles, ancient ruler of
Samos, 103

400

85, 105,

Prosymnus, 73

Prothoé, 67

Ptolemaeus, 101

Ptolemy II., Philadelphus,
107, 109

Ptolemy IV.,
101, 123

Pygmalion, 131

Pythagoreans, 165, 195

Pythian games, 71

Pythian oracle, 29

Pytho, of Delphi, seat of
the oracle of Apollo, 3,
5, v1

Pythocles, 93

Philopator,

Ruacoris, 109
Rome and Romans, 81, 93,
103, 115, 121

SABAZIAN mysteries, 35, 388

Sais, 57, 85

Samos and Samians, 87, 103

Samothracian mysteries,31,
387

Sarapis, 107, 109, 111, 113,
119

Sardis, 75, 149

Sauromatians, 147, 149

Scirophoria, 37

Scopas, Greek sculptor,
about 370 B.c., 105
Scyllis, ancient Cretan

sculptor, 107

Scythians, 47, 49, 61, 101,
147

Selene, 69

Seleucia, near Antioch in
Syria, 109

INDEX OF PROPER NAMES

Semele, 79, 255

Semiramis, a Syrian goddess,
8&6*

Sesostris, 109

Sibylline oracles, 57*, 113,
141, 159, 161, 167, 175,
211

Sicily, 63, 119

Sicon, sculptor, 107

Sicyon and Sicyonians, 88,
107

Silenus, 59

Sinope, 107

Sirens, The, 251

Smilis, 103

Socrates, 52, 159-61

Sodom, 225

Solon, 95, 97, 233

Sophocles, 59, 165, 199,
213, 388

Sophocles the younger, 63

Sosibius, 77, 81

Spartans. See Lacedae-
monians

Staphylus, 81

Sterope, 67

Stoics and Stoicism, 120,
146,151, 161, 261, 262-3,
300

Strabo, 27, 67, 160, 221

Susa, 149

Syene, 85

Syracusans, 83

Taurians, 91

Teaching of the Twelve
Apostles, 232, 831, 345

Teiresias, 257

Telesius, 105

Telmessus, 101

Tenos and Tenians, 68, 87,
105

Terpander, ancient Greek
lyric poet and musician, 7

Thales, Greek philosopher,
about 600 B.c., 145

Thebes and Thebans, 3, 538,
85, 254, 257, 292

Thebes (Egyptian), 85

Theocritus of Chios, 211*

Theodorus, 49

Theophrastus, 151

Theopompus, 91

Theseus, 57

Thesmophoria, festival of
Demeter, 37, 39

Thespiae, 103, 123

Thesprotia, 27

Thessalians, 85

Thestius, 69

Thetis, 71

Thmuitans, 67*

Thracians, 3, 5, 31, 37, 59,
159, 167

Thucydides, 120, 221, 326

Thurium, 63

Tiryns, 105, 107

Titanis, 57

Titans, 37, 39, 47

Tithonus, 69

Triptolemus, 41

Troy, or Ilium, 75, 105

Tuscan oracles of the dead,
29

Tuscans, 41

Twin Brothers, 55, 63, 107

Tyche. See Fortuna

Tycho, 220%, 221

401

INDEX OF PROPER NAMES

Uranus, 33 Zeno of Myndus, 99
Zeus, 4, 51, 35, 39, 57, 59,
61, 65, 67 69, 71, 77, 79,

Varro, 103
i * 83, 85, 87, 89, 93, 95,
Venerable goddesses, 103 103, 105, 111, 119, 121,
123, 127, 129, 131, 1389
XENOCRATES, 149 157, si 235, 28h. 881
Xenophanes, 49 Zeus Agamemnon, 81* ;
Xenophon, 159-61 Zeus Ammon, Libyan
oracle of, 26*, 27; Averter
ZAGREUS, Orphic name for of flies, 81 ; of Ithome, 91

Dionysus, 382 Zeuxippe, 67

402

INDEX OF SCRIPTURAL
PASSAGES

References in italics are to allusions only, or to passages mentioned
in notes or Appendix.

For references marked with a t see the Septuagint.

GENESIS vi. 6 233
en 183 vi. 13 181
i. 14 142 x. 20 181
i. 26 215, 263, 345 wx. 1-2 50
iii. 14 23° xxv. 13535 = 157
iii, 15 229 xxx. 14 235
iti. 19 303 xxx. 15 207-9
iii. 20 31 xxxii. 39 177
iv. 21 13 1 SamMuEL
wx. 26 224E Ne eos 18
Exopus xvaviti. 7 29
=x 4 141 ‘a
1 Kines
xx. 13-16 233 iii. 7 178
Leviticus ii. 12 178
xix. 18 233 xviii. 44 202
Bi gees 29
xxv. 23 207 PsaLms
it, Lan 181
DEUTERONOMY iv. 2 181
v. 8 141 vii. 9 856
vi. 4 181 Vili. 3 143

403

INDEX OF SCRIPTURAL PASSAGES

Psatms—contd.

viii. 4T T77
xix. 8 241
xix, 10 241
Ket. oo 243
xxiv. 1 223, 377
Xxxlil. 6 143
xxxiv. 8 193-5
XXKxivV. 12 195
xxxiv. 12 195
lv. 7+ 229
vii. 8 18
lviii. 4, 5 227-9
lxii. 8 229
Ixix. ‘32 229-31
lxx. 4 231
Ixxii. 9 229
lxxxii. 6 263
xev. 8-11 187-9
xevi. 5 141
civ. 2 182
cix. 3t 15, 187
cexv. 4 101
cxix. 105 181
PROVERBS
ii. 6 179
Mi 13 183
vi. 9, L1¢t 181
Vili. 297 179
xu. 27¢ 180
Isalan
Pee: 201
i. 18 361
i, 19, 20 209
Blt 7

404

viii. 19 29

ix. 2 243
x. 10-11,14+ 179
axiit. 10 182
wvuriv. 4 182
Kis 23

al. 8 177
xi. 12 175

xl. 18-19 179
xlv. 19-20 179
xix. 21-25 179

li. 6 177
liti. 3 235
liv. 1 2D
hiv 17T 205
ly.°Tt 205
lvii. 19 195
lviii. 9 249
lay ves
isiv. lot 177
Ixvi. 1 Wg
JEREMIAH
iv. 26T ye
Vili. 2 lin
x. 12 181
xvii. 10 356
mn. 3 lf

xxill. 23-24 .175
xxxi. 33, 34 245
xxxiv. 20 ar

EzexI&u.
viii. 14 49
avin. 23 Sol
avxvan. 7 182

xvuxiit. 20t 353

INDEX OF SCRIPTURAL PASSAGES

DANIEL v. 18 183
au: ‘ v. 25 355
te ye v. 28 139, 233
HoskEA v. 29-80 oon
3 v. 39 807
vi. 6 ool AT 243
want vi. 19,20 205, 227
bs vi. 20 297
11. 10 182 vi. 91 305
Vie’ 207
Amos vil, 1 341
iv. 4, 13 177 vii. 7 288
vii. 11 Bor.
JONAH vii. 13, 14 216
a 356 vii. 14 327
iii. 5, 10 217 Vil. ve ea
vii. 2
ZECHARIAH Vili. 22 oe
‘ae Ge? its 1
il. 2 199 ALY 229
XA 339
; MALACHI = 46 9335
iv. 2 243 x. 41-42 BET)
x. 42 335
St. MatrHew oe 395
rine) 23 5 dei 4 315, 365
ata) ih 1 wi. 25 8384
ii. 9 9 Sa ATs 27, 285
vii. 10 331 xi. 28-30 259
at. 12 B45 Rl. 7 ool
Mie yg 185 ai. 50 288
iv. 10 181 wii. 16 17 OSS
iv. 16 243 xiii. 38 283
ive Ae 193 avin. 6 202
v.3 3803, 305 xvii. 27 315
Veron LO Palle xvili. 3 185
v. 6 305 xviii. 8 321
v. 8 808, 309 xviii. 10 335
v. 13, 14 345 xix. 21 289, 271, 299

405

INDEX OF SCRIPTURAL PASSAGES

Sr. Marrnew—contd. iii. 9 331
avi. 1-7 259 iv. 8 181
xxiii. 9 319 v. .. a
wuviii, 12 273 vi. 2
wuiv. 29 182 vi. 29 233, 307
aauiv. 31 B45 vi. 30 337
axiv. 85 177 Vi. 38 341
xxv. 30-40 333-5 vi. 45 305
xxv. 41 187 vi. 46 333
auv. 41-43 296 vit. 28 8335
auvi. 75 862 ix. 62 852

St. Mark = es pee
1. 3 23 x. 27 329
ae ae x. 29 329
aoe ae x. 30-37. 329-31
5: x. 41-42 291
ix. 43-47 321 pone pie
cae ies 279-81 ae oe
x. 21 289, 291, 308, 7 Fe nie

311 te
aii. 4 334

oft es es xii, 32 335
Baieo 273, 327 xii. 34 305
i x4 ae xii. 68 855
ee nie xiv. 26 317
ra = aS wiv. 38 299
ce 30 321. 323 av. 7, 10 350
x 31 323 xvi. 9 297, 337, 339
we : xvi. 13 207
xii. 30-3] 329 aan ae 183
xiv. 386 195 mit. Soe 952

St. Luxe xviii. 22 289
4. 7-18 ZS win, & 296
i. 20, 64 25 xix. 9 297
4.79 2483 xati. 62 362
ii. 49 185 :
iii. 4 23 Str. Joun
ih Hiny ¢ ll id 15, 17, 19,
iii. 8 9 235

406

INDEX OF SCRIPTURAL PASSAGES

St. Joun—contd.

RoMANS

287

i. .215 23, 26: 181-3

v. 4 Ook
vi. 4 137
vii. 12 289
vi. 14-17 288
vill. 15 195
vit. 17 242, S44
viii. 19-21 832
15-day? 377
x. 3 293
x. 4 289
xi. 36 271, 329
xiii. 10 288
xiv. 9 366
1 CoriINTHIANS
1. 18 239
1. 24 274
ii. 6,7 389
ii. 9 207, 253,
ut. 18 46, 322
t.. b7 307
vi. 15,19 877
vi. 19 13
vii. 9 322, 855
1x. 25 279
ai. 25 QT
xii. 31 349
xiii. 4-13 349
xiii. 5 349
wiii. 13 277, 832
vv. 51 889
2 CoRINTHIANS
es: oop
iv. 6 247
iv. 7 343
iv. 18 323
Vy. LZ 293
v. 19 851

319

407

INDEX OF SCRIPTURAL PASSAGES

2 CorintTHIANs—contd. 1 Timotuy
ix. 6 oie 12 BLL
ixeg 337 1. on 345

ii. 2% 191
GALATIANS iv. 8 191
ii. 21 287 iv. 10 191
iii. 24 288 v. 1 373
iii. 28 239 v. 6 375
iv. 6 195 v. 23 375
iv. 9 149 vi. 11 1]
vi. 7 357 2 Timoruy
vi: 15 243, 293 i 15 193
Eo csnus iii. 16-17 193
iv. 6 BLY
ii. 2 19 mo oe OOF
ii, 3-5 55 Tirvs
ii. 12 47 is Shh
ti. 17 194 ii, 11-13 17
ti. 10 332 iii. 3-5 11
iv. 17-19 187
iv. 24 939 HEBREWS
iw. 28 300. i. 6 185
v. 8 203 14, 12 79
v. 14 187, 375 i. 14 832
v. 18, 19 375 ii. 11 242
vi. 12 331 iii. 5 287, 288
vid A117 249 nt yh 187-9
vi. 17 226 vi. 13 189
iv. 12 356
PHILIPPIANS viii. 10-12 245
ii, 6-7 23 ‘ied at
iii. 13 273 agra =
iv 5 193 xii. 22, Des 185
aii. 23 3815
CoLossIANS ait. 17 ace
25, 26 185 JAMES
iui. 9-11 239 v. 11 852

408

INDEX OF SCRIPTURAL PASSAGES

1 Petrer 1 JowNn
1.3 319 iii. 15 349
te 206 iv. 8, 16 347
i. 12 319 iv. 18 349
ii. 9-10 137 w. 19 329
ae Sd JUDE
2 274
2 Perer REVELATION
i, 12 229 tu. 23 856
ui. 14 139 au. 6 181
THE END

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_

a Sega

VOLUMES PUBLISHED LATIN AUTHORS—continued

CICERO: DE NATURA DEORUM. ACADEMICA

CICERO: DE OFFICUS

CICERO: DE ORATORE. 2 vols.

CICERO: DE REPUBLICA, DE LEGIBUS

CICERO: DE SENECTUTE,’DE AMICITIA, DE DIVINATIONE

CICERO: LETTERS TO ATTICUS. 3 vols.

CICERO: LETTERS TO HIS FRIENDS. 3 vols.

CICERO: PHILIPPICS

CICERO: PRO ARCHIA POETA, POST REDITUM IN SENATU, POST
REDITUM AD QUIRITES, DE DOMO SUA, DE HARUSPICUM RESPONSIS,
PRO PLANCIO

CICERO: PRO CAECINA, PRO LEGE MANILIA, PRO CLUENTIO, PRO
RABIRIO

CICERO: PRO QUINCTIO, PRO ROSCIO AMERINO, PRO ROSCIO
COMOEDO, CONTRA RULLUM

CICERO: PRO MILONE, IN PISONEM, PRO SCAURO, PRO FONTEIO,
PRO RAB. POSTUMO, PRO MARCELLO, PRO LIGARIO, PRO REGE
DEIOTARO

CICERO: PRO SESTIO, IN VATINIUM F

CICERO: PRO CAELIO, DE PROVINCIIS CONSULARIBUS, PRO BALBO

CICERO: TUSCULAN DISPUTATIONS .

CICERO: VERRINE ORATIONS. 2 vols.

CLAUDIAN. 2 vols.

COLUMELLA: DE RE RUSTICA. 3 vols.

CURTIUS: HISTORY OF ALEXANDER. 2 vols.

FLORUS. CORNELIUS NEPOS

FRONTINUS: sTRATAGEMS and AQUEDUCTS

FRONTO: CORRESPONDENCE. 2 vols.

GELLIUS, A.: ATTIC NIGHTS. 3 vols.

HORACE: Opes and EPODES

HORACE: SATIRES, EPISTLES, ARS POETICA

JEROME: SELECT LETTERS

JUVENAL and PERSIUS

LIVY. 14 vols.

LUCAN

LUCRETIUS

MARTIAL. 2 vols.

MINOR LATIN POETS: from Publilius Syrus to Rutilius
Namatianus, including Grattius Calpurnius, Nemesianus,
Avianus, and others

OVID: ART OF LOVE AND OTHER POEMS

OVID: FAST!

OVID: HEROIDES, AMORES

OVID: METAMORPHOSES. 2 vols.

OVID: TRISTIA, EX PONTO

PETRONIUS. SENECA: APOCOLOCYNTOSIS

PLAUTUS. 5 vols.~

PLINY: LETTERS. 2 vols.

PLINY: NATURAL HIsToRY. 10 vols. Vols. I-VII aoe IX

PROPERTIUS

PRUDENTIUS. 2 vols.

QUINTILIAN. 4 vols.

REMAINS OF OLD LATIN. 4 vols.

SALLUST

SCRIPTORES HISTORIAE AUGUSTAE. 3 vols.

SENECA: EPISTULAE MORALES. 3 vols.

SENECA: MORAL ESSAYS. 3 vols.

SENECA: TRAGEDIES. 2 vols.

SIDONIUS: POEMS AND LETTERS. 2 vols. Vol.[

SILIUS ITALICUS. 2 vols.

STATIUS. 2 vols.

SUETONIUS. 2 vols.

TACITUS: DIALOGUS, AGRICOLA, GERMANIA

FACITUS: HISTORIES and ANNALS. 4 vols.

TERENCE. 2 vols.

TERTULLIAN: APOLOGY, DE SPECTACULIS. MINUCIUS FELIX

VALERIUS FLACCUS

VARRO: DE LINGUA LATINA. 2 vols.

VELLEIUS PATERCULUS. RES GESTAE DIVI AUGUSTI

VIRGIL. 2 vols.

VITRUVIUS. 2 vols.

—— a

LOEB CLASSICAL LIBRARY _

VOLUMES PUBLISHED GREEK AUTHORS—continued

LYRA GRAECA. 3 vols.

LYSIAS

MANETHO. PTOLEMY: TETRABIBLOS

MARCUS AURELIUS

MENANDER

MINOR ATTIC ORATORS, 2 vols.

NONNOS: pIonysIACA. 3 vols.

OPPIAN. COLLUTHUS. TRYPHIODORUS

PAPYRI: seLections. 5 vols. Vols. I-III &

PAUSANIAS: DESCRIPTION OF GREECE. 5 vols. ; i
PHILO. 10 vols. I-IX. AND 2 supplementary vols. (translation only . i |

PHILOSTRATUS: LIFE OF APOLLONIUS OF TYANA. 2 vols. $ aa

PHILOSTRATUS AND EUNAPIUS: LIVES OF THE SOPHISTS

PHILOSTRATUS: imacines. CALLISTRATUS: DESCRIPTIONS

PINDAR

PLATO: CHARMIDES, ALCIBIADES I & II. HIPPARCHUS, THE LOVERS, THEAGES, MINOS
EPINOMIS es.

PLATO: CRATYLUS, PARMENIDES, GREATER AND vite HIPPIAS 4

PLATO: EUTHYPHRO, APOLOGY, CRITO, PHAEDO, PHAEDRUS
PLATO: LACHES, PROTAGORAS, MENO, EUTHYDEMUS
PLATO: LAws. 2 vols.
PLATO: Lysis, SYMPOSIUM. GORGIAS
PLATO: REPUBLIC. 2 vols.
PLATO: STATESMAN, PHILEBUS, ION
PLATO: THEAETETUS, SOPHIST
PLATO: TIMAEUS, CRITIAS, CLEITOPHON, MENEXENUS, EPISTLES
PLUTARCH: PARALLEL LIVES. 11 vols’
PLUTARCH: mora ia. 15 vols. Vols. I-VI], X and XII
POLYBIUS. 6 vols. f
PROCOPIUS. 7 vols. ee
PTOLEMY : TETRABIBLOS (with MANETHO) r
QUINTUS SMYRNAEUS ; ,
SEXTUS EMPIRICUS. 4 vols. '
SOPHOCLES. 2 vols. he Ra oo &
STRABO: GEOGRAPHY, 8 vols.
THEOCRITUS =
THEOPHRASTUS: CHARACTERS. HERODES, CERCIDAS, and the GREEK

CHOLIAMBIC POETS . “|
THEOPHRASTUS: ENQUIRY INTO PLANTS. 2 vols.
THUCYDIDES. 4 vols.
XENOPHON: cyropaepDIiA. 2 vols.
XENOPHON: HELLENICA, ANABASIS, APOLOGY, SYMPOSIUM. 3 vols.
XENOPHON: MEMORABILIA and OECONOMICUS
XENOPHON: scriPTA MINORA '

LATIN AUTHORS

AMMIANUS MARCELLINUS. 3 vols.
APULEIUS: THE GOLDEN ASS (METAMORPHOSES)
S°. AUGUSTINE: city OF Gop. 7 vols. Vol. I
ST. AUGUSTINE: Conressions. 2 vols.

ST. .NUGUSTINE: SELECT LETTERS .
AUSGNIUS. 2 vols. ; bs
BEDE: uIsTORICAL WORKS. 2 vols. -
BOETHILJS: TRACTATES and DE CONSOLATIONE PHILOSOPHIAB _
CAESAR: ALEXANDRIAN, AFRICAN AND SPANISH WARS dane!
CAESAR: ctvIL WARS 4
CAESAR: GALLIC WARS ty
CATO AND VARRO: DE RE RUSTICA

CATULLUS. TIBULLUS. PERVIGILIUM VENERIS

CELSUS: DE MEDICINA. 3 vols.

[CICERO]: AD HERENNIUM

CICERO: BRUTUS AND ORATOR ;

CICERO: IN CATILINAM, PRO MURENA, PRO SULLA, PRO FLACCO c
CICERO: pe FATO (with DE ORATORE. Vol. IT) ie
CICERO: bE FINIBUS :
CICERO: DE INVENTIONE, etc. J

“LONDON > CAMBRIDGE, MASS.

Wn. HEINEMANN LTD. HARVARD UNIVERSITY PRESS |
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